Michael Wynn's Occult Reference Library
THE MOUTH,THE MOUTHS

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coming relaxed again. you might want to leave it there for a few moments to ensure that the feeling stays. step 5 after your entire body is relaxed, take a few moments to feel it. feel every muscle in every part of your body fully relaxed. your mind is relaxed. any thoughts of work, the kids, or the mundane world do not make a difference. now take a few breaths in through the nose and out through the mouth, as in the four fold breath. slowly rise and begin to do your ritual work. part one: the qabalistic cross step 1 you should begin this and all rituals by first calming your interior self and relaxing your whole body. this is easily achieved by performing the four fold breath. on completing the relaxation exercise, begin visualizing yourself growing taller and bigger. your entire body sho

ons you will incorporate this knowledge to control and direct energy. step 1 facing west with feet together, standing straight, begin quieting the mind while performing the relaxation ritual. make sure your banishings have already been 94 performed. begin the four fold breath by deeply inhaling through the nose for the count of four, hold it for a count of four, and then release it slowly through the mouth for a count of four, and again hold it a count of four. proceed until you develop a rhythm. when you have achieved the relaxation simultaneously with the rhythm of breathing, say the following out loud or to yourself to help your mind become elevated. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. i adore thee, and i invoke thee. look thou with fav

0 0 INITIATION CEREMONY

e. the first should always be answered by the second. the saluting sign is given by thrusting both arms horizontally forward, palms downwards, as if groping your way and bow your head. it alludes to your condition in a state of darkness unillumined by the lamp of occult knowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manner advance your left foot about six inches touching mine, side to side and toe to heel now extend your right hand as if to grip mine, but miss it intentionally; again extend it and seize mine by the fingers only. it alludes to the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

st, nee de deorum gcnere esse probatur (that sounds german enough. when their little boy dies soon after receiving christian baptism, chlodovich remarks: si in nomine deorum meorum puer fuisset dicatus, vixisset utique; nunc autem, quia in nomine dei vestri baptizatus est, vivere omuino non potuit. so detailed a report of chlodovich's heathenism, scarcely a hundred years after the event, and from the mouth of a well instructed priest, would be absurd, if there were no truth at the bottom of it. when once gregory had put his latin names of gods in the place of the frankish (in which he simply followed the views and fashion of his time, he would as a matter of course go on to surround those names with the appropriate latin myths; and it is not to be overlooked, that the four deities named ar

ess. and a remoter period of our nation may have used names which bore upon this^ amongst the train of ares and mars there appear certain mythic beings who personify the notions of fear and horror. ae2/jl0; and ^6l3o (ii. 4, 440. 11, 317. 15, 119) answer to the latin fallor^ conf. apollo xp^t^aopos above, p. 203, note. 2 cod. pal. 361, 65* tells of julian, that he was forced to piit his hand into the mouth of mercury's statue: die hant stiez er im in den niuiit dar, darinne uobte sich der valant (devil, er clemniete im die hant, und gehabete sie im so vaste, daz er sich niht irlosen mohte (could not get loose. besides, the wolfs limb has a likeness to the wuotan's limb, woens-let, p. 160^ wackernagel's, in the schweiz. mus. 1, 107* the greek epos expresses the changei'ulness of victory v'l

thence called bragarwd'ur, 1 the iri8h breitlieam, brethemb (judex) is said to be pronounced almost as' brelion' trans, of irish acad. 14, 1(57. aki, uoki, oit.ir. 237 speeclies of bragi. it is with great propriety, no dcniht, that tliese narratives, during which oegir often interrupts him witli questions (8n. 93, as gangleri does har when holding forth in the first part of the edda, were put in the mouth of the patron of poetry. 3. aki, uoki (oegir, hler. fifel, geofon. this oegir, an older god of the giant kind, not ranked among the ases, but holding peaceable intercourse with them, bears the name of the terrible, the awful. the root' aga 6g' had given birth to plenty of derivatives in our ancient speech: goth, agis 06/3o9, 6g
dess most honoured after or along with frigg; her worship seems to have been even the more prevalent and important of the two, she is styled' agatuz af asynjum' sn. 28, and' blotgysja' yngl. saga cap. 4, to whom frequent sacrifices were offered. heisrekr sacrificed a boar to her, as elsewhere to freyr, and honoured her above all other gods^ she was wedded to a 1 communicated by j. m. kemble, from the mouth of an' old yorkshireman. i account for the sword by the ancient use of that weapon at weddings conf. ra. 426-7. 431; esp. tlie old frisian custom pp. 167-8, conf. heimreich's nordfries. cliron. 1, 53-4. in swabia, as lite as the 18th century, the bridesmen carried hxrge swords with fluttering ribbons before tlie bride; and there is a striking simihiritv in the esthonian custom (superst

her up than to ingvi, tacitus kindly completes for us, by informing us that inguio is the son of mannus, and he of tvisco; and his ingacvones are one of two things, either the ohg. pi. inguion (from sing. inguio, or ingwini after the as. ingwine. thus pieced out, the line of gods and heroes would run: tvisco, mannus, ingvio, nerthus, fravio (or whatever shape the gothic frauja would have taken in the mouth of a roman. the earth-born tvisco's mother repeats herself after three intermediate links in nerthus the god or hero, as a norse ingui stands now before niorsr, now after; and those vanir, who have been moved away to the east, and to whom niorsr and his son freyr were held mainly to belong (pp. 218-9, would have a claim to count as one and the same race with the ingaevones, although this

. but hading stands for hadding, as is clear from the spelling of' duo haddingi' in saxo p. 93, who are the haddingjar often mentioned in the edda; it is said of him, p. 12' orientalium 1 hemit= haixling in the swedish tale of dietrich (iduna 10, 253-4. 284. 348 heroes. robore debellato, suetiam reversus' which orientals again are eutheni; but what is most remarkable is, that saxo p. 17-8 puts in the mouth of this danish king and his wife eegnilda a song which in the edda is sung by nior&r and skaffi (sn. 27-8^ we may accordingly take haddiug to be identical with niorsr, i.e, a second birth of that god, which is further confirmed by frisleifr= frealaf, whom we have already identified with the simple frea, p. 219) appearing in the same line, exactly as freyr is a son of niorsr, and saxo say

s. it is a significant feature in our heathenism, that women, not men, are selected for this office. here the jewish and christian view presents a contrast: prophets foretell, angels or saints from heaven announce and execute the commands of god; but greek and teutonic gods employ both male and female messengers. to the german way of thinking, the deciees of destiny assume a greater sacredness in the mouth of woman, soothsaying and sorcery in a good as well as bad sense is peculiarly a women's gift, and it may even be a part of the same thing, that our language personifies virtues and vices as females. if human nature in general shews a tendency to pay a higher respect and deference to the female se, this has always been specially characteristic of teutonic nations. men earn deification by

olis intravit os ejus, et tunc karolus vidit granum auri linguae ejus alfixum, quod fecit abscindi, et contingenti (1. in continenti) mortua est, nee postea revixit. the grain of gold, on which the spell hung, is evidently to explain the name of the city: later tradition (petrarcha epist. fara. 1, 3. aretin's legend of charlem. p. 89) has instead of it a ring, which archbishop turpin removes from the mouth of the corpse, and throws into a lake near aachen; this jake then attracts the king, and that is why he made tlie town his favourite residence. there is no further mention of the maiden's fairy existence. it w;x.s a popular belief (applied to the frankish king and gradually distorted) about the union of a wild-woman or mermaid with a cjiristian hero. not very ditlerently was charles's an

4 7 INITIATION CEREMONY

s, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the

ABRAMELIN2

ther sufficiently learned, nor devout, nor wise? know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the grace of the lord with love and a true heart, whence it must be that such a prayer cometh forth. also it serveth nothing to speak without devotion, without attention, and without intelligence; nor yet to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray.27 this is the reason that i have not wished to give unto you any special form of prayers and o

place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and princes. but your angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart. and as well in this as in the orison, we should never proceed and act by the mouth only or by written conjurations alone; but with a free heart and intrepid courage; because it is certain that there is more difficulty in convoking the evil spirits68 than the good, which latter usually appear more readily when they are first called if it be by persons of good intent; while the evil spirits flee as much as possible all occasion of submitting themselves to man. this is wh

greek word maimon, present participle of maimao; and a as an enforcing particle; hence amaimon would mean terrible violence and vehemence. this spirit is also called by the rabbins mhzal, mahazael, perhaps from the root mz= to consume, or devour. amaymon is spoken of in the various mediaeval magical works as being a very potent spirit, and the use of a ring, with magical characters to hold before the mouth while conversing with him, is recommended as a protection against his deadly, fiery, and poisonous breath. the sacred magic 86 the servitors of oriens, paymon, ariton and amaymon. hosen: from chaldaic, chvsn, chosen= strong, vigorous, powerful. saraph: from hebrew, shrp= to burn, or devour with fire. proxosos: perhaps from greek, prox, proxokos= a kid. habhi: from chaidee, chba, or hebre

use of them, you shall put them between two plates, dishes, or jugs, closed together, on the outside of a window, and before a quarter of an hour shall have passed, you will, find and will have that which you have demanded. but you must clearly understand that with such kind of viands you cannot nourish men for more than two days only; for this food, although it be appreciable by the eyes and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this (food) giveth no strength to the stomach. know also that none of these (viands) can remain visible for more than twenty-four hours, the which period being passed, fresh ones will be requisite. chapter xvi (to find and take possession of all kinds of treasures, provided that they be not at all magically guarde

ABRAMELIN3

to make use of them, you shall put them between two plates, dishes, or jugs, closed together on the outside of a window; and before a quarter of an hour shall have passed you will find and will have that which you have demanded; but you must clearly understand that with such kinds of viands you cannot nourish men for more than two days. for this food although it be appreciable by the eyes, and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this food gives no strength to the stomach. know also that none of these viands can remain visible for more than c e hours, the which period being passed, fresh ones will be requisite (e) this chapter naturally brings to one s mind the descriptions of the magic feasts in the arabian nights and elsewhere. no. b is

ALEISTER CROWLEY ACROSS THE GULF

m in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzled and distressed, for that i was a boy child. so at t

ALEISTER CROWLEY BOOK OF LIES

the article also marketh division; but the interjeciton is the sound that endeth in the silence. destroy therefore the eight parts of speech; the ninth is nigh unto truth. this also must be destroyed before thou enterest into the silence. aum. book of lies get any book for free on: www.abika.com 27 [28] commentary( theta) teth is the tarot trump, strength, in which a woman is represented closing the mouth of a lion. this chapter is called "the branks, an even more powerful symbol, for it is the scottish, and only known, apparatus for closing the mouth of a woman. the chapter is formally an attack upon the parts of speech, the interjection, the meaningless utterance of ecstasy, being the only thing worth saying; yet even this is to be regarded as a lapse "aum" represents the entering into

n-phi-alpha-lambda-eta omicron-theta the bal bullier some men look into their minds into their memories, and find naught but pain and shame. these then proclaim "the good law" unto mankind. these preach renunciation "virtue, cowardice in every form. these whine eternally. smug, toothless, hairless coote, debauch-emasculated buddha, come ye to me? i have a trick to make you silent, o ye foamers-at-the mouth! nature is wasteful; but how well she can afford it! nature is false; but i'm a bit of a liar myself. nature is useless; but then how beautiful she is! nature is cruel; but i too am a sadist. the game goes on; it y have been too rough for buddha, but it's (if anything) too dull for me. viens, beau negre! donne-moi tes levres encore! book of lies get any book for free on: www.abika.com 16

ALEISTER CROWLEY LIBER 777

us est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [q

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

which express the creative and paternal will. thus "the devil" is capricornus, the goat who leaps upon the loftiest mountains, the godhead which, if it become manifest in man, makes him aegipan, the all. the sun enters this sign when he turns to renew the year in the north. he is also the vowel o, proper to roar, to boom, and 36 to command, being a forcible breath controlled by the firm circle of the mouth. he is the open eye of the exalted sun, before whom all shadows flee away: also that secret eye which makes an image of its god, the light, and gives it power to utter oracles, enlightening the mind. thus, he is man made god, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. but he may not appear in this true form;

ieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath from the back of the throat with the mouth wide open, through the buccal cavity with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hin

ts, as in the case of thyroid, not isolated as yet, whose presence makes all 93 the difference between live and dead matter. we pass by with deserved contempt the pseudoscientific experiments of american charlatans who claim to have established that weight is lost at the moment of death, and the unsupported statements of alleged clairvoyants that they have seen the soul issuing like a vapour from the mouth of persons "in articulo mortis; but his experiences as an explorer have convinced the master therion that meat loses a notable portion of its nutritive value within a very few minutes after the death of the animal, and that this loss proceeds with everdiminishing rapidity as time goes on. it is further generally conceded that live food, such as oysters, is the most rapidly assimilable an

is mother of war, in the darkness that holds light in his hand, as an harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty sea (the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus) 434 liber a vel armorum sub figura cccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" liber l. i. 37<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

antry is as bad as ribaldry. personally, i have tried to avoid the dilemma by the use of poetic language and form; for instance, in aha! it is all difficult, dammed difficult; but if it must be that one's most sacred shrine be profaned, let it be the clean assault of laughter rather than the slimy smear of sactimoniousness! there, or thereabouts, we must leave it "out of the fullness of the heart the mouth speaketh" and i cannot sing the words of an epithalamium to the music of a dirge. besides, what says the poet "love's at its height in pure love? nay, but after when the song's light dissolves gently in laughter" oh "one word more" as browning said, and poured forth the most puerile portentous piffle about that grim blue-stocking "interesting invalid" his spouting wife. here it is, merci

ALEISTER CROWLEY MEDITATION

t is from the stele of revealing<equinox vii> a ka dua tuf ur biu bi aa chefu ix. dudu ner af an nuteru. illustration: two lines of music with: a ka du- a tuf ur bi- u bi a'a che- fu du- du ner af an nu- te -ru :under them such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolv

e crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch and so preserve this dew by turning back the tongue in the mouth. concerning the water in this cup, it may be said that just as the wand should be perfectly rigid, the ideal solid, so should the water be the ideal fluid. the wand is erect, and must extend to infinity. the surface of the water is flat, and must extend to infinity. one is the line, the other the plane. but as the wand is weak without breadth, so is the water false without depth. the und

ALEISTER CROWLEY SEPHER SEPHIROTH

ob. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude yw

ALEISTER CROWLEY TAO TEH KING

nd boasteth not of his puissance; perfecteth them, and interfereth not with their ways; this is called the mystery of its virtue. 57 chapter lii the withdrawal into the silence. 1. the tao buddeth forth all things under heaven; it is the mother of all. 2. knowing the mother, we may know her offspring. he that knoweth his mother, and abideth in her nature, remaineth in surety all his days. 3. with the mouth closed, and the gates of breath controlled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain techni

ALEISTER CROWLEY THE HEART OF THE MASTER

f the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent with the head of a sphinx, and toucheth the mouth of the master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoen

sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order

ALEISTER CROWLEY THE LOST CONTINENT

from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported 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 p

od, and he consequently instituted a peculiar rite. two men were chosen by lot to preserve the language, which, by the way, consisted of monosyllables only, two hundred and fourteen in number, to each of which was attached a diacritical gesture, usually ideographic. thus '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

the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) naturally engendered of the virgin (l) and the serpent (s. theos (

ALEISTER CROWLEY THE SWORD OF SONG

e, in the rue du faubourg-poissonni re. at his house there the frightful scene the sword of song 58 of 68 took place, and it was there too that he was apprehended after the murders which he describes so faithfully in abysmos. he had just finished this poem with a shriek of triumph, and had read it through to the appalled mathilde avec des yeux de flamme et de gestes incoh rentes, when, foaming at the mouth, and hurlant de blasph mes indicibles, he fell upon her with extraordinary violence of passion; the door opened, officers appeared, the arrest was effected. he was committed to an asylum, for there could be no longer any doubt of his complete insanity; for three weeks he had been raving with absinthe and satyriasis. he survived his confinement no long time; the burning of the asylum with

, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion one buffet of his hand dashed her back six paces! and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ravished and exhausted on the lybian plain. across the mouth he smote her for a kiss, while she cried: o! thou hast begotten on me twins. and mine also is the serpent, and thou shalt conquer it and it shall serve thee: and they, they also for a guide! she ceased; and he, having come to the world s end, prepared his chariot. foresquare he builded it, and that double: he harnessed the two sphinxes that he had made from one, and sailed, crabfashion

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

ALEISTER CROWLEY EQ I 1

he upper left corner. flames in yellow and red are associated with the head as: three flames accented gold brown in the shape of the hebrew letter shin above head, directly above brow and eye. one flame from nostril, slanting upward toward top center of plate. one flame accented in gold brown pendant to chin like an old man's beard. a gout of flame in four points issues triangularly downward from the mouth, and this is divided by a very forked tongue in gold brown (divides 1/8 inch from mouth and extends one inch past division point) such that the two outer points of flame are separated from the two inner by the fork. a golden dodecagram (twelve pointed star) in a ring is directly below the serpent's head, situated such that the tongue of the serpent frames the upper arc of the ring and th

s red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venomous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one "he slayeth the great dragon called stooping or twisted" now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelve the children of those two-and twenty. so when he had broken the cucurbite, he found therein no trace of the seven, but a button of fused gold- as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian

l powers of the abyss, and casting the dust of ages about her, and crying unto bel, and unto assur, and unto nisroch, and smiting flames from the sun-scorched bones of sennacherib with the age-worn sword of sharezer and adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleaving to the palate of the mouth. but the book-men have slain the great god, and the twitterers of words have twisted their squeaking screws into his coffin. the first christians were called atheists; yet they believed in god: the last christians are called theists; yet they believe not in god. so the first freethinkers were called atheists; yet they believed in no- god: and the last freethinkers will be called theists;

ALEISTER CROWLEY EQ I 5

er or amphora. and now there comes another angel upon a white horse, and yet again another angel upon a black bull. and now there comes a lion and swallows the two latter angels up. the first angel goes to the lion and closes his mouth. and behind them are arrayed a great company of angels with silver spears, like a forest. and the angel says: blow, all ye trumpets, for i will loose my hands from the mouth of the lion, and his roaring shall enkindle the worlds. then the trumpets blow, and the wind rises and whistles terribly. it is a blue wind with silver specks; and it blows through the whole aethyr. but through it one perceives the lion, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire o

ng. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, and the two crescents of the moon shapen into sandals for her feet. her hair is of flowing gold, each sparkle as a star. in her hands are the torch of penelope and the cup of circe. 48 she comes and kisses me on the mouth, and says: blessed art thou who hast beheld sebek my lord in his glory. many are the champions of life, but all are unhorsed by the lance of death. many are the children of the light, but their eyes shall all be put out by the mother darkness. many are the servants of love, but love (that is not quenched by aught but love) shall be put out, as the child taketh the wick of a taper between

with garlands and sheaves of flowers, loose robes and hair dancing in the wind. and she smiles upon me 64 with infinite brilliance, so that the whole aethyr flushes warm, and she says with a subtle sub-meaning, pointing downwards: by this, that. and i took her hand and kissed it, and i say to her: am i not nearly purged of the iniquity of my forefathers? with that she bends down, and kisses me on the mouth, and says "yet a little, and on thy left arm shalt thou carry a man-child, and give him to drink of the milk of thy breasts. but i go dancing" and i wave my hand, and the aethyr is empty and dark, and i bow myself before it in the sign that i, and only i, may know. and i sink through waves of blackness, poised on an eagle, down, down, down. and i give the sign that only i may know. and n

ALEISTER CROWLEY EQUINOX EQ I 2 2

gs, and on the horns the names of the eleven dukes of edom. and because in da th was the utmost rise of the great serpent of evil; therefore there is as it were another sephira, making eight heads according to the number of the eight kings; and for the infernal and averse sephiroth eleven instead of ten, according to the number of the eleven dukes of edom. the infernal waters of d ath rushed from the mouth of the dragon- and this is the leviathan. tetragrammaton elohim placed four letters of the holy name, and also the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam" illustration on page 283 partly described "diagram 51. the fall" this is a development from diagram #33 on page 235. it is composed of a circle above, containing three small

peedily into the darkness beyond. 39 these signs are given in liber o"'shall i soon see thy master' i said to him. at which he glared round at me, so that his eyes looked like beads of glowing amber in the night; then he answered"'i who stand in the boat am great; i have a star upon my forehead "i did not reply, not understanding what he meant, and soon we reached the shore and entered a cave, in the mouth 310 of which stood a man-like figure covered with brazen scales, horned and horrible. his colour was of verdigris; but his face was of a blackish tint. in his hand he held a club"'what is your name' i cried, advancing towards him"'joakam' he answered sullenly"'your sign (i here repeated the omitted part of the ritual. he winced, and i could see that he was a coward; nevertheless, though

ALEISTER CROWLEY EQUINOX EQ I 2 3

cks it off in his baedeker. he sees the dolly side of everything. everything he touches becomes petty, false, weak, a mirage. he degrades the courteous gawain to a vulgar lecher- but his lechery is as mild as an old maid's patience; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw with ravine, shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of t

ALEISTER CROWLEY EQUINOX EQ I 2

ortant- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epistle, psalm against proverb; and the summer being hot, and the shade of the monastery gardens pleasant, a young monk wearied of the discussion, and rising presumptuously among those reverend men, impudently proposed that they should examine the mouth of a horse and settle the question. now, there was no precedent for so bold a method, and we are not to be surprised that those holy men arose right wrathfully and fell upon the youth and beat him sore. having further immured him in a solitary cell, they resumed debate; but ultimately "in the grievous dearth of theological and historical opinion" declared the problem insoluble, an everla

ALEISTER CROWLEY EQUINOX EQ I 3 3

e thee, iao! o thou swathed image of death, that art hidden in the coffin of joy! i adore thee, evoe! i adore thee, iao! o thou red breast of the sunset, that pantest for the ravishment of night! i adore thee, evoe! i adore thee, iao! o thou serpent of malachite, that baskest in a desert of turquoise! i adore thee, evoe! i adore thee, iao! o thou fierce whirlpool of passion, that art sucked up by the mouth of the sun! i adore thee, evoe! i adore thee, iao! o thou green cockatrice of hell, that art coiled around the finger of fate! i adore thee, evoe! i adore thee, iao! o thou lambent laughter of fire, that art wound round 68 the heart of the waters! i adore thee, evoe! i adore thee, iao! o thou gorilla blizzard air, that tearest out earth's tresses by the roots! i adore thee, evoe! i adore

e tail and over the body to go under cancer, under the tail to go under leo, over the body to pass beneath virgo, under body twice to go behind libra, under the body and under scorpio, over the tail and under sagittarius, under body and head beneath capricorn, over body and under aquarius, over body and under pisces, thence under body followed by over body and under aries with the tip just within the mouth of the serpent's head. in all loopings, the scute plates of the underbelly are toward the center of the cross and the back is outward, all viewed from the side. stop press reviews nature's help to happiness by john warren achorn, m.d. w. rider and sons. 1s. net. this is the best book ever written on health. go out and hold naked nature to your breast; and you will be well. you sleep in o

ALEISTER CROWLEY EQUINOX EQ I 3

even become, in the case of certain persons, a bitter cold_ and a great weakness in all the limbs. you have then "butter fingers; and in your head, in all your being, you feel an embarrassing stupor and stupefaction. your eyes 77 start from your head; it is as if they were drawn in every direction by implacable ecstasy. your face is deluged with paleness; the lips draw themselves in, sucked into the mouth with that movement of breathlessness which characterises the ambition of a man who is the prey of his own great schemes, oppressed by enormous thoughts, or taking a long breath preparatory to a spring. the throat closes itself, so to say; the palate is dried up by a thirst which it would be infinitely sweet to satisfy, if the delights of laziness were not still more agreeable, and in opp

external world with an intensity of interest. in the quivering of a leaf_ in the hue of a blade of grass_ in the shape of a trefoil_ in the humming of a bee_ in the gleaming of a dew-drop_ in the breathing of the wind_ in the faint odours that came from the forest_ there came a whole universe of suggestion_ a gay and motley train of rhapsodical and immethodical thought" thus expresses himself, by the mouth of his puppets, the master of the horrible, the prince of mystery. these two characteristics of opium are perfectly applicable to hashish. in the one case, as in the other, the intelligence, formerly free, becomes a slave; but the word "rapsodique" which defines so well a train of thought suggested and dictated by the exterior world and the accident of circumstance, is in truth truer and

ALEISTER CROWLEY EQUINOX EQ I 4 2

nt a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devoted to debauchery. the girl was tall and finely built, huntress-lithe. her dress, close- fitted, was of a gold-brown silk that matched, but could not rival, the coils that bound her brow- glittering and hissing like snakes. her face was greek in delicacy; but what meant such a mouth in it? the mouth of a satyr or a devil. it was full and strong, curved twice, the edges upwards, an angry purple, the lips flat. her smile was like the snarl of a wild beast. she stood, violin in hand, before the wall. against it was a large tablet of mosaic; many squares and many colours. on the squares were letters in an unknown tongue. she began to play, her gray eyes fixed upon one square on whose ce

ch is the tragedy of everyone, worm, or man, or god "blaspheme no more in such childish, imitative fashion! 323 you are nearer the world than i, and its weak vanity has stained you. the eye looks at the world, and the world looks at the eye, and though each learns from the other, it is not often an even bargain and exchange" then, as the heart-worm ceased to speak, the other two, the eye-worm and the mouth-worm, drew closer to where during all his talking they had been magnetically moved. and all those years which they had passed unconsciously as the lips or the eyes of a woman became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world o

nting three virtues in his button-hole. i looked for some others in his heart, but drew blank. if he had any others, too, i suppose he would have worn the appropriate ribbons. the truth about coote-comstock crapulence is this. manx cats subscribe to the society for the suppression of persian cats. these funds go to support 338 a lot of holy souteneurs in idleness- and they find it pays to foam at the mouth from time to time against the other souteneurs who live on poor prostitutes instead of wealthy virgins. i should like, too, to ask mr. coote a rather curious question. we were talking about paternity. his then secretary, mr. hewston, had given me to understand that the vigilance society made a practice of paying (on behalf of and at the expense of the fathers) allowances to the mothers o

ALEISTER CROWLEY EQUINOX EQ I 4

30. dhauti is of four kinds: antardhauti (internal washing; dantdhauti (cleaning the teeth; hriddhauti (cleaning the heart; mulashodhana (cleaning the anus. basti is of two kinds, jala basti (water basti) and sukshma basti (dry basti) and consists chiefly in dilating and contracting the sphincter muscle of the anus. neti consists of inserting a thread into the nostrils and pulling it out through the mouth, trataka in steadying the eyes, nauli in moving the intestines, and kap labh ti, which is of three kinds, vy t-krama, v ma-krama, and sit-krama, of drawing in wind or water through the nostrils and expelling it by the mouth, and "vice vers. also see "gheranda sanhita" pp. 2-10. this little book should be read in conjunction with the "hatha yoga pradipika" 71 the "gheranda sanhita" gives

rds in the pericardium; the three chief are the ida, pingala and sushumn ,75 the last of which is called "the most highly beloved of the yogis" besides practising pr n y ma he should also perform one 84 or more of the mudras, as laid down in the "hatha yoga pradipika" and the "shiva sanhita" so that he may arouse the sleeping kundalini, the great goddess, as she is called, who sleeps coiled up at the mouth of the sushumn. but before we deal with either of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit

exhaled slowly so as not to expend the pr na. 103 "hatha yoga pradipika" p. 47 "shiva sanhita" chap. iv, 21, 22. 104 "hatha-yoga pradipika" p. 48 "shiva sanhita" vol. iv, 23-30. 5 "khechari mudra" the yogi sitting in the vajr sana (siddh sana) posture, should firmly fix his gaze upon ajna, and reversing the tongue backwards, fix it in the hollow under the epiglottis, placing it with great care on the mouth of the well of nectar.105 6 "uddiyana mudra" the drawing up of the intestines above and below the navel (so that they rest against the back of the body high up the thorax) is called uddiyana bandha, and is the lion that kills the elephant death.106 7 "mula mudra" pressing the yoni with the ankle, contract the anus and draw the ap na upwards. this is mula bandha.107 8 "jalandhara mudra" c

known as the voice of the nada, and are a sure sign that progress is being made. they, as already mentioned, are the mystical inner sounds which proceed from the anahata chakkra. according to the hath yoga pradipika these sounds proceed from the sushumn "they are in all of ten sorts; buzzing sound, sound of the lute, of bells, of waves, of thunder, of falling rain, etc" close the ears, the nose, the mouth and the eyes: then a clear sound is heard distinctly in the sushumn (which has been purified by pr n y ma).243 the "pradipika" further states that in all yogi practices there are four stages. arambha, gata, parichaya and nishpatti. in the first (arambh vasth) that is when the anahata chakkra is pierced by pr n y ma various sweet tinkling sounds arise from the ak sa of the heart. when the

ALEISTER CROWLEY EQUINOX EQ I 6

is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty sea [the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and v

. but will not your lordship sup with me to-night? bishop. thanks, good grand master. first torturer. my lord, i think i heard a sigh. physician. only a natural motion of the body, by your 101 leave, my lord, i venture to opine. her lip is bitten through. bishop. what wickedness! truly, my lords, satan hath great power in these latter days, spoken of by st paul in his epistle to the romans. force the mouth open["a torturer obeys" physician. pardon, my lord, if she utters no sound. she hath swallowed her tongue, a notorious devilry of arabian enchanters. by your leave, my lord, the tongue should be pulled forward. her soul would be lost (begging your lordship's pardon) should she choke now. bishop. rightly said. and on your head be it! redouble the thumbscrews["a torturer pulls her tongue f

in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this mystic life at its highest is undeniably selfish; we find another writing like the old lady who ended her criticism of the universe "there's only jock an' me'll be saved; an' i'm no that sure o' jock; we find another who at the age of ninety-nine foams at the mouth over an alleged breach of her 154 alleged copyright; we find another so sensitive that the mention of his name by the present writer induces an attack of epileptic mania; if such are really "united with" or "absorbed in" god, what of god? we are told in galatians that the fruits of the spirit are peace, love, joy, long-suffering, gentleness, goodness, faith, meekness, temperance; and som

ALEXANDRIAN BOOK OF SHADOWS OCCULT

of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. he

e spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the weapon. if the owner is not present, or if the weapon is jointly owned by them both, the man will give the fivefold kiss to the woman. for the final kiss upon the mouth, the weapon is suspended between their breasts, held there by the pressure of their embrace. as they seperate, the owner of the weapon immediately uses it to recast the circle, but without words. notes: if possible, lay sword with an already consecrated sword or athame. it should, if possible, be consecrated by both a man and a woman, both of whom are initiated, and both naked as drawn s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e fourth cosmic ether, the systemic buddhic plane, and it is only when man has taken the final initiation that his energy becomes incorporated into that of the planetary centre on its own plane. the etheric centres of the planetary logos are transmitters and transmuters of force, and bear the same relation to him as do the physical centres to a human being. all the dense physical centres, such as the mouth, for instance, are transmitters of some type of energy arising in the human brain or will. the understanding of force, of force transmission, and of the effects of liberated force upon the higher planes is the secret of occult knowledge. force or energy flows in from the ego. it works through the etheric centres and produces results on the three planes, varying according to the age of th

point within the heart the waters suffice not to subdue it. like a stream of flame it issues forth, and traverses the waters, which disappear before it. thus the goal is found "when the fire descends from the one who watches above, the wind suffices not to blow it out. the very winds protect, shield and aid the work, guiding the falling fire unto the point of entrance "when the fire emanates from the mouth of the one who thinks and sees, then the earth sufficeth not to hide or kill the flame. it feeds the flame, causing a growth and magnitude of fire which reaches to the narrow door of entrance" under this symbology much is hidden anent the life-giving energy, the centres symbolised to focalise it, and to drive it forth, and the place the various types of receptive matter play in the magic

a (and sometimes, vayu) the rain-producing deity, representing the fire of the firmament; and agni, representing the terrestrial fire, the fire produced by friction (nirukta, vii, 4; and all these three, be it remembered, are merely the ramifications of one agni; which in its turn is an emanation from the supreme one, as the reader will find from the allegorical description given of agni as being the mouth-born son of brahma, in the vishnu purana. now, each of the triple forms of agni has numerous subdivisions. the solar fire is distinguished by several divisions according to the nature of the rays emitted by the great luminary" the theosophist, vol vii, p. 196. 166 89: h. p. b. in the secret doctrine refers to..the solution of the riddle..before which even the highest dhyan chohan must bo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ration. 5. concentration upon the palate. sight .p ictures, visions. the aspirant must not literalise these things nor seek blindly to meditate, for instance, upon the tip of the tongue. the lesson to be learnt, under the law of analogy, is that the tongue typifies the creative faculty, the third aspect in its five fold nature. the relation of the five senses (as synthesised here in the region of the mouth) to the five rays forming the synthesis governed by the mahachohan (director of the third ray aspect upon our planet, will be found illuminating. students would find it valuable to work out the analogy between these five rays and the five senses and the mouth as the organ of speech. as the study is carried forward it will be seen that two other physical organs, the pituitary body and the

himself at any moment with any one of the ray energies to the exclusion where- 49- the light of the soul copyright 1998 lucis trust desired of the others. the student is warned not to imagine that this "gracious peace" can be achieved through definite meditation upon any specific sense. through an understanding of the laws of creation and of sound, through a consideration of the sounding board of the mouth and the method whereby speech becomes possible, a knowledge of the world creative processes can be arrived at, and the man can achieve an understanding of the laws whereby all forms come into being. the senses of all yogis are naturally abnormally acute and this fact should be remembered. 36. by meditation upon light and upon radiance, knowledge of the spirit can be reached and thus peac

m works out as the five great states of energy which we call planes, the medium of consciousness; these are: 1. the atmic or spiritual plane, 2. the buddhic or intuitional plane, 3. the mental plane, 4. the emotional, astral or kamic plane, 5. the physical plane. the five differentiations of prana in the human body are: 1. prana, extending from the nose to the heart and having special relation to the mouth and speech, the heart and lungs. 2. samana extends from the heart to the solar plexus; it concerns food and the nourishing of the body through the medium of food and drink and has a special relation to the stomach. 3. apana controls from the solar plexus to the soles of the feet; it concerns the organs of elimination, of rejection and of birth, thus having special relation to the organs

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

manifestations, thus corresponding to the five states of mind, the fifth principle, and to the five modifications of the thinking principle. prana in the solar system works out as the five great states of energy which we call planes, the medium of consciousness..the five differentiations of prana in the human body are "1. prana, extending from the nose to the heart and having special relation to the mouth and- 326- a treatise on white magic copyright 1998 lucis trust speech, the heart and lungs "2. samana extends from the heart to the solar plexus; it concerns food and the nourishing of the body through the medium of food and drink and has special relation to the stomach "3. apana controls from the solar plexus to the soles of the feet; it concerns the organs of elimination, of rejection

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n nature the physical, the emotional-desire nature, and the mind or mental nature we read that "when he had fasted forty days and forty nights he was afterwards anhungered. and when the tempter came to him, he said, if thou be the son of god command that these stones be made bread. but he answered and said, it is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of god."38 there are two interesting facts connected with all these temptations. each of them begins with "if" on the lips of the devil, and each is met by christ with the words "it is written" these two phrases link all three episodes and give the clue to the whole process. the ultimate temptation is doubt. the test we have all to face eventually, and which climaxed in christ's life unt

be worse than the first. seven devils may enter into the house, according to christ's parable.41 unless god indwells the house, when cleaned, and unless our revaluations and national adjustments lead to that leisure and peace of mind wherein the soul of man can come to flower, we are headed towards still worse disasters "man shall not live by bread alone, but by every word that proceedeth out of the mouth of god "then the devil taketh him up into the holy city, and setteth him upon a pinnacle of the temple, and saith unto him, if thou be the son of god, cast thyself down; for it is written, he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. jesus said unto him, it is written again, thou shalt no

he garment of the flesh that all the beholders perceive it, and, their eyes and ears attuned to finer subtle vibration, they behold their master in all his divine- 98- from bethlehem to calvary copyright 1998 lucis trust humanity."16 it is interesting to note that, in spite of their recognition of the significance of the event in which they were participating, the three apostles, speaking through the mouth of st. peter, were able to do no more than express their awe and their bewilderment, their recognition and belief. they could not explain or understand what they had seen, nor do we find any record of their ever having done so. the meaning of the transfiguration is something which has to be wrought out in the life before it can be defined or explained. when humanity as a whole learns to

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

pisces the fishes. then we had the appearance of christ and the fish symbology which ran so characteristically through the entire gospel story. his disciples were largely fishermen. he performed the miracles with fishes and sent his apostles out after his death under the leadership of st. peter with the injunction to be fishers of men. it is for this reason that the mitre which the pope wears is the mouth of the fish. now, according to astronomy we are transitting into the sign of aquarius, the sign of the water-carrier, the sign of universality, for water is a universal symbol. prior to his death christ sent his disciples out to find the water-carrier who led them to an upper room where the communion service was instituted. all this was indicative of the recognition by the christ of the

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

f the souls who are passing out of incarnation. as the soil becomes less tainted, and as soul contact is established, we can hope to see a steady decrease in the number of those who succumb to the inherited taints. curiously enough, the free use of salt sea bathing has a definite effect on the healthiness of the physical body. the water, incidentally absorbed through the medium of the skin and by the mouth, has a vitally prophylactic effect. one of the major problems today to the psychologist and in a lesser degree to the medical man, is the growth of homosexuality, both female and male. specious arguments are brought forth in order to prove that this abnormal development (and the consequent interest in this morbid tendency) is due to the fact that the race is slowly becoming androgynous i

f friction. if the disease or physical trouble is stomachic, for instance, or related to the liver, the healer will direct his soul energy into the solar plexus centre, situated in the etheric spinal column. if the patient should be suffering from difficulty in the heart or the lungs the healer will use the heart centre, employing the throat centre for diseases of the bronchial tract, the throat, the mouth or the ears. two things, therefore, become of importance in connection with the healer himself: 1. he must know as accurately as possible his own point of development, for that will indicate to him capacity or non-capacity to work with any or with all the centres. in order to use any of his centres in the healing work, the healer must have awakened them in some measure and be able, consc

AN INTRO TO STUDY OF THE KABALAH

ond life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have been incarnated here have arrived at perfection, the evil angels are also to be raised, and all lives will be merged into the deity by the kiss of love from the mouth of the holy one, and the manifested universe shall be no more, until again vivified by the divine fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conception

APOCALYPSE MOSES

ing and abode there eighteen years and two months. 2 and eve conceived and bare two sons; adiaphotos, who is called cain and amilabes who is called abel. chapter 2. 1 and after this, adam and eve were with one another and while they were sleeping, eve said to adam her lord 'my lord, adam, behold, 2 i have seen in a dream this night the blood of my son amilabes who is styled abel being poured into the mouth of cain his brother and he went on drinking it without pity. but he begged him to leave him a little of it. 3 yet he hearkened not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and go and see what has happened to them (i fear) lest the adversary may be assailing them somewhere' chapter 3. 1 and they both went a

he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me "art thou eve" and i said to him "i am" 3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save one only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you

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

manating riders. samaya. rgya rgya rgya. this was revealed from a treasure [text] by the venerable ngari pa.chen. may it be virtuous! part ii: accompanying s.dhanas (312.3-332) a. preliminaries sending forth the dogs of the seven might demon attendants (312.3-314.3) thus called "sending forth the dogs of the seven might demon attendant riders" bhyo! the bitch dungdok tselmikma425 sends forth from the mouth the poison vapor of the planets. she quickly notices the scent of human flesh and blood. she who catches the life-breath of the enemy at dawn drinks by gulping the life-breath426 of the enemy. she who is the follower of the white divine might demon. run! run! now run! be incited [and] send forth insanity on the enemy! descend at the time of the radiant lightning consort! bhyo! the bitch

BLAVATSKY H P ANTHROPOGENESIS

ite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in their anxiety, however, to identify pymander "the mouth of mystery" with st. john the baptist prophetically, they thus identified also the 7 kabeiri and the assyrian bulls with the cherubs of the jews and the apostles. having, moreover, to draw a line of demarcation between the four and the three- the latter being the fallen angels; and furthermore to avoid connecting these with the "seven spirits of the face" the archangels, they unceremonio

must be noted that the lemuria, which served as the cradle of the third root-race, not only embraced a vast area in the pacific and indian oceans, but extended in the shape of a horse-shoe past madagascar, round "south africa (then a mere fragment in process of formation, through the atlantic up to norway. the great english fresh-water deposit called the wealden- which every geologist regards as the mouth of a former great river- is the bed of the main stream which drained northern lemuria in the secondary age. the former reality of this river is a fact of science- will its votaries acknowledge the necessity of accepting the secondary-age northern lemuria, which their data demand? professor berthold seeman not only accepted the reality of such a mighty continent, but regarded australia an

inquires very pertinently, why the monstrous stones of stonehenge were called in days of old chior-gaur (from cor "dance" whence chorea, and gaur, a giant, or the dance of giants? and then he sends the reader to receive his reply from the bishop of st. gildas. but the authors of the voyage dans le comte[[footnote(s* the same, of course, as the "small voice" heard by elijah after the earthquake at the mouth of the cave (i kings xix. 12* the rocking, or logan, stones bear various names. the celts had their clacha-brath, the "destiny or judgment-stone; the divining-stone, or "stone of the ordeal" and the oracle stone; the moving or animated stone of the phoenicians; the rumbling stone of the irish. brittany has its "pierres branlantes" at huelgoat. they are found in the old and the new worlds

even zones of the immortal, the indestructible of the manvantara* there was eternal spring in darkness (but) that which is darkness to the man of today, was light to the man of his dawn. there, the gods rested, and fohat* reigns ever since. thus the wise fathers say that man is born in the head of his mother (earth, and that her feet at the left end generated (begot) the evil winds that blow from the mouth of the lower dragon. between the first and second (races) the eternal central (land) was divided by the water of life "it flows around and animates her (mother earth's) body. its one end issues from her head; it becomes foul at her feet (the southern pole. it gets purified (on its return) to her heart- which beats under the foot of the sacred shambalah, which then (in the beginnings) was

es "the dramas of aeschylus" it is said of "prometheus bound (vol. ii, pp. 146, 147, that prometheus truly appears in it "as[[footnote continued on next page[[vol. 2, page] 412 the secret doctrine. the injustice of the human heart, be left unrecognized and unthanked. they may, in our ignorance of the truth, be indirectly cursed for pandora's gift: but to find themselves proclaimed and declared by the mouth of the clergy, the evil ones, is too heavy a karma for "him "who dared alone- when zeus "ardently desired" to quench the entire human race- to save "that mortal race" from perdition, or, as the suffering titan is made to say "from sinking blasted down to hades' gloom. for this by the dire tortures i am bent, grievous to suffer, piteous to behold, i who did mortals pity" the chorus remark

ction from the canon of even the book of jude, who, though an inspired apostle, quotes from and thus sanctifies the book of enoch, which is alleged to be an apocryphal work. fortunately, some of the dogmatics perceived the peril in time. had they accepted cajetan's resolution, they would have been forced to reject likewise the fourth gospel; as st. john borrows literally from enoch, and places in the mouth of jesus, a whole sentence (vide supra, xviii, sub-sect. a, about the sheep and the robbers) ludolph, the "father of ethiopic literature" commissioned to investigate the various enochian mss. presented by pereisc, the traveller, to the mazarine library, declared that "no book of enoch could exist among the abyssinians! further researches and discoveries worsted his too dogmatic assertion

eological survey that the tradition which claims that the[[vol. 2, page] 572 the secret doctrine. ocean ages ago washed the base of the himalayas- is not entirely without foundation, for there are traces left of this. the sankhya philosophy may have been brought down and taught by the first, and written out by the last kapila. now sagara is the name of the ocean, and even of the bay of bengal, at the mouth of the ganges, to this day in india (vide wilson's vishnu purana, vol. iii. p. 309. have geologists ever calculated the number of millenniums it has taken the sea to recede to where it is now, from hardwar, 1,024 feet above the level of the sea at present? if they did, those orientalists who show kapila flourishing from the 1st to the 9th cent. a.d, might change their opinions, if only f

hows rather that the initiated jews borrowed, and their non-initiated successors, the talmudists, lost the sense, and applied the seven rounds, and the forty-nine races, etc, to the wrong end. not only "their priests" but those of every other country. the gnostics, whose various teachings are the many echoes of the one primitive and universal doctrine, put the same numbers, under another form, in the mouth of jesus in the very occult pistis sophia. we say more: even the christian editor or author of revelation has preserved this tradition and speaks of the seven races, four of which, with part of the fifth, are gone, and two have to come. it is stated as plainly as could be stated in chapter xvii, verses 9 and 10. thus saith the angel "and here is the mind which hath wisdom. the seven head

r powers of direct observation, we are too honest, too devoted to the truth- or what we regard as truth- to speculate upon the unknown, giving out our unproven theories along with facts absolutely established in modern science "the borderland of (metaphysical) knowledge is best left to time, which is the best test as to truth (a modern zoroastrian, p. 136. this is a wise and an honest sentence in the mouth of a materialist. but when a haeckel, after just saying that "historical events of[[vol. 2, page] 663 proofs of our "noble descent" past time" having "occurred many millions of years ago. are for ever removed from direct observation" and that neither geology nor phylogeny* can or will "rise to the position of a real exact science" then insists on the development of all organisms "from th

ined. there is, at last, a city on the face of the earth which is allowed, at least, 6,000 years, and it is eridu. geology has found it out. according to professor sayce again "they are now also able to obtain time for the silting up of the head of the persian gulf, which demands a lapse of between 5,000 and 6,000 years since the period when eridu, now twenty-five miles inland, was the seaport at the mouth of the euphrates, and the seat of babylonian commerce with southern arabia and india. more than all, the new chronology gives time for the long series of eclipses recorded in the great astronomical work called 'the observations of bel; and we are also enabled to understand the otherwise perplexing change in the position of the vernal equinox, which has occurred since our present zodiacal

, the mountains and valleys of its surface could never have been produced in accordance with any known laws for the deposition of sediment, nor by submarine elevation; but, on the contrary, must have been carved by agencies acting above the water-level (scientific american, july 28th, 1877. it is most probable that necks of land formerly existed knitting atlantis to south america, somewhere above the mouth of the amazon; to africa near cape de verde, while a similar point of juncture with spain is not unlikely, as contended for by donnelly (vide his chart "atlantis" p. 47, eng. ed, 1884, though he deals with only a fragment of the real continent) whether the latter existed or not, is of no consequence, as the fact that (what is now) n. w. africa was- before the elevation of the sahara and

BLAVATSKY H P COSMOGENESIS

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 most material world of all in the manifested kosmos- our terrestrial plane. these "seven wheels" are

rown out in a fragmentary form, may help the student to obtain a glimpse into the present mystery. to state at least one detail concerning these mysterious "sons of god" in plain words. it is from them, these brahmaputras, that the high dwijas, the initiated brahmins of old justly claimed descent, while the modern brahmin would have the lowest castes believe literally that they issued direct from the mouth of brahma. this is the esoteric teaching, which adds moreover that, although these descendants (spiritually of course) from the "sons of will and yoga" became in time divided into opposite sexes, as their "kriyasakti" progenitors did themselves, later on; yet even their degenerate descendants have down to the present day retained a veneration and respect for the creative[[footnote(s[[foo

blem of the logoi, or the self-born. in the temple of philoe in upper egypt, an egg was artificially prepared of clay made of[[vol. 1, page] 364 the secret doctrine. various incenses, and it was made to hatch by a peculiar process, when a cerastes (the horned viper) was born. the same was done in antiquity for the cobra in the indian temples. the creative god emerges from the egg that issues from the mouth of kneph- as a winged serpent- because the serpent is the symbol of the all-wisdom. with the hebrews he is glyphed by the "flying or fiery serpents" of the wilderness and moses, and with the alexandrian mystics he becomes the ophio-christos, the logos of the gnostics. the protestants try to show that the allegory of the brazen serpent and of the "fiery serpents" has a direct reference to

not make of satan the shadow of god; or who, confounding both, do not believe they have a right to pray to that idol asking its help and protection for the exercise and impunity of their evil and cruel deeds "lead us not into temptation" is addressed daily to "our father, which art in heaven" and not to the devil, by millions of human christian hearts. they do so, repeating the very words put in the mouth of their saviour, and do not give one thought to the fact that their meaning is contradicted point blank by james "the brother of the lord "let no man say when he is tempted, i am tempted of god: for god cannot be tempted with evil, neither tempteth he any man (the gen. ep. of james, i, 13. why, then, say that it is the devil who tempts us, when the church teaches us on the authority of

eous evolution "creation "spiritualem ac mundanum" as the roman church has it- ages before the advent of that roman church. exoteric phraseology has changed little with respect to divine hierarchies since the most palmy days of paganism, or "idolatry" names alone have changed[[vol. 1, page] 465 a confession of science. along with claims which have now become false pretences. for when plato put in the mouth of the highest principle "father aether" or jupiter- these words, for instance "the gods of the gods of whom i am the maker (opifex) as i am the father of all their works (operumque parens; he knew the spirit of this sentence as fully, we suspect, as st. paul did, when saying "for though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many. e

e[[vol. 1, page] 578 the secret doctrine. copied- was not of pure jewish blood, and thus recognised no jehovah; nor did he worship any planetary god beside his own "father" whom he knew, and with whom he communed as every high initiate does "spirit to spirit and soul to soul" this can hardly be taken exception to, unless the critic explains to every one's satisfaction the strange sentences put in the mouth of jesus by the author of the fourth gospel (chapter viii) during his disputes with the pharisees "i know ye are abraham's seed. i speak the things which i have seen with my father; and ye do the things which ye heard from your father. ye do the works of your father. ye are of your father, the devil. he was a murderer from the beginning, and stood not in the truth, because there is no tr

BLUE EQUINOX

unner; bear thou the word unto the mighty cities, yea, unto the mighty cities. liber lxv 77 iii 1. verily and amen! i passed 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 mingl

-houses will suit one person, some another. and birds of a feather will learn to flock together. however, the well-being of the order and the study of its mysteries being at the heart of every member of the order, the is inevitably one common ground on which all may meet. i fear that i have exhausted your patience with this letter, and i beg you to excuse me. but as you know, out of the abundance the mouth speaketh. you are perfectly right to retort that it need not speak so much. i add no more, but our glad greeting to all men: love is the law, love under will. i am, dear sir, yours in the bonds of the order, j.b. mason liber cxciv o.t.o. an intimation with reference to the constitution of the order o.t.o. issued by order^ xi o. t. o. h i b e r n i i o n e t omnium britanniarum rex summus

all, must be washed in its own blood and tears, heir of all eternity made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the pimp of malice, drags love with rape of fingers rude, flings to dust-heap death the rags of its bleeding maidenhood. therefore, we, the slaves of love, stand with trembling lips and eyes; there is that shall reach above the soul.s sullied sanctuaries. blasphemy beneath our touch turn

nless all selfish thought has fled therefrom, and that the pilgrim saith .i have renounced this passing frame; i have destroyed the cause; the shadows cast can, as effects, no longer be. for now the last great fight, the final war between the higher and the lower self, hath taken place. behold, the very battlefield is now engulphed in the great war, and is no more. the quotation is only proper in the mouth of a buddha, from whom it is taken. at this point the higher and lower selves are united. it is a mistake to represent their contest as a war.it is a wedding. 37. but once that thou hast passed the gate of kshanti, step the third is taken. thy body is thy slave. now, for the fourth prepare, the portal of temptations which do ensnare the inner man. we are now on a higher plane altogether

BOOK OF ENOCH

r education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, with the tongue of flesh, and with my breath, which the great one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete jud

d 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 which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ue of being in the womb/will learn new knowledge. this is underscored in the congo, for example, where those who have not been initiated are called vanga("the unenlightened) and those who have been initiated are the nganga("the knowing ones. after receiving this new knowledge, the initiate is reborn. if he has been swallowed by a monster, he may either be born from it or disgorged from its mouth (the mouth is often a substitute for the vagina. in some african tribes he will crawl out from between the legs of the women of the village, who stand in a long line. he is now given a new name and starts his new life. interestingly enough there are several parallels of this renaming to be found in the roman catholic church: a new name is taken at confirmation; on becoming a nun a woman takes a new

e upright position. 7: breathe in, through the nose, with a number of short, sharp intakes until the lungs are full. hold it a moment, then suddenly exhale through mouth with a "hah" sound. do this three times. 8: breathe in slowly and fully, through the right nostril (hold the left one closed if necessary, feeling the stomach balloon out as you do so. hold it a moment, then exhale slowly through the mouth, flattening the stomach as you do so. this exercise moves all the stale air from the bottom of the lungs. do this three times. 9: repeat the last exercise, this time breathing in through the left nostril and out through the right nostril. do this three times. now, with your body relaxing and breathing normally but deeply, concentrate your thoughts until you can imagine your whole body en

rds health center 480 station road, quaker-town, pa 18951 atlantis rising 7915 s.e. stark, portland, or 97215 the magickal childe 35 west 19 street, new york, ny 10011 botanica box 88, station n, montreal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton's play the witch (1612) the character hecate is made to stuff the mouth and nostrils of an unbaptised child before boiling him for hisfat(l. she recounts the materials as she uses them: hecate: the magickal herbs are down his throat; his mouth cramm'dfull, his ears and nostrils stuff'd; i thrust in eleoselinum lately, aconitum, frondes populeas and soot. then slum, acorum vulgare too, pentaphyllon, the blood of the flitter-mouse, solanum somnificum et oleum'

what you are doing. you should not be coerced into anything. binding spell this is used to prevent someone from giving away a secret. it is again a form of sympathetic magick. a clay or wax effigy may be used, or a cloth poppet. in ritual it is named for the person it represents. then, with appropriate words, the witch takes a needle threaded with a twenty-one inch length of red silk, and sews up the mouth of the figure. she finishes off by winding the thread all around the body of the figure. the concentration is on the fact that the person is unable to speak on the forbidden subject whatever the secret may be that is being safeguarded. at the end* the tantric facial pack par excellence is liberal quantities of fresh, warm semen upon the skin, with special attention to the oily areas of t

ty, reducing your blood pressure and stimulating your digestion. before doing any pranic healing, do the following deep breathing exercises: 1 (a) slowly breathe in, through the nose, to a mental count of eight (b) slowly exhale, through the nose, to a count of eight. 2 (c) slowly breathe in, through the nose, to a count of eight (d) hold your breath for a count of four (e) slowly exhale, through the mouth, for a count of eight. in (d, as you hold your breath, feel the love, energy, strength and power you have inhaled circulate throughout your body. in (e, breathe out all the negativity within you. do "1" once, then do "2" three times. now you are ready to start your healing. this is best done in the circle. however, if that cannot be if the patient is unable to come to you, perhaps throug

BUDGE E

a and the gods who formed his crew have left the boat in which they travelled until now, and have betaken themselves to one, each end of which terminates in the head of a serpent. this serpent-boat is drawn along by four gods, who are called tun-en-maa, her-uarfu, ar-nefertu, and shetai, above the boat is written"[whilst] this great god journeyeth over those who are in this scene the flames which the mouth of his boat emit guide him through these pools; he seeth not their forms, but he crieth to them and to their places, and they hear his voice, p. 67 click to view the kingdom of seker. p. 69 in front of those who tow the boat of ra are- 1. a form of osiris called em-ankhti (see p. 71. 2. the crook of osiris (see p. 75. 3, 4. thoth, ibis-headed, and horus, hawk-headed, standing facing each

nehepu, who guide him to the hidden thing which is on this secret way (see p. 83. in the lower register are- 1. a large boat, each end of which terminates in the head of a woman; lying along the bottom of the boat is the serpent hetch-nau (see pp. 63, 67. concerning him it is said "he 1 who is in this picture. in his boat great, is the [serpent] which guardeth the aheth chamber; he standeth up at the mouth of the hidden passages of the ahet chamber, and he liveth upon the two voices of the heads of the boat" p. 78 [paragraph continues] under the neck of this serpent is the emblem "life (an ankh. 2. a woman called muthenith, standing (see p. 67. 3. a woman called shatheth, standing (see p. 67. 4. the divine mummy form benni, seated (see p. 71. 5. a lion-headed goddess called hen-kherth (see

session of that over which ye have power, ye p. 127 have power over that over which ye have possession, ye have possession of that over which ye have dominion, protect ye osiris from those who would act with violence and wrong against him. the work of these gods in the tuat is to give offerings to the gods of the tuat, who are masters of their offerings and of the food which proceedeth forth from the mouth of this great god" 10. three sceptres of the form, each surmounted click to view (left) three sceptres of the white crown (center (right) thehbith. by the white crown; from the base of each projects a knife. 11. three sceptres of similar form, each surmounted by the red crown; from the base of each projects a knife. 12. three sceptres, of similar form, each surmounted by a uraeus; from t

his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their destruction in the tuat" in the lower register are- 1. the god horus, hawk-headed and wearing a disk, leaning on a staff. click to view horus. 2. five 1 lakes of water, i

CASE PAUL F THE BOOK OF TOKENS

, as did our father abraham" refers to the last section of the last chapter of the book of formation" and when our father abraham had come, he beheld this, revolved it in his mind, conceived it perfectly, made careful investigations and profound inquiries, pondered upon it, and when he had succeeded in his contemplations the lord of the universe appeared to him [152] the meditation on peh* 1 i am the mouth whence issueth the breath of life: i am the all-devouring one whereunto all things return. 2" beginning and end" is my holy name, for the mouth is a sign of my self-duplication. whereby i testify to myself of myself. 3 i am the word of life which exciteth all beginnings, the word which hath its own beginning in victory and its completion in splendour, and is the balance between them. 4 i

men call destruction. be not deceived thereby. 1 tear down only to build anew. verily destruction is the foundation of existence, and the tearing-down thou seest is but the assembling of material for a grander structure. therefore is it written" man doth not live by bread only, but by all that proceedeth out of the peh of tetragrammaton" not by the part, o israel, but by all which proceedeth from the mouth of the lord. deluded are they who say "man liveth by the mercy of the lord" know ye that by the balance of mercy and severity is the continuance of every life, yea, and of this whole universe [156] comment on peh* p e h, pronounced pay. transcribed as" p. the number 80. meaning: mouth. the exciting intelligence. 2 here as elsewhere in these meditations our author regards the process of m

heavenly man. the process which begins the generation of a human or animal body is primarily a destruction. the male cell, or spermatozoon, penetrates the female cell, or ovum, and begins a process of division in the ovum [157] t h e book of t o k e n s the quotation is from deuteronomy, 8: 3. the authorized version reads" man doth not live by bread only, but by every word that procecdeth out of the mouth (peh) of the lord" but the authorized version is a translation made by theologians, who interpolated the noun "word. it does not occur in the original, and the rendering given by our author is at once more accurate and more illuminating [158] the meditation on tzaddi* thinkest thou, o seeker for wisdom, that thou bringest thyself into the light by thine own search? not so. i am the hook

th into manifestation through the thought, or word or action of any of mine instruments. never shall they who remain deluded by the illusion of separateness become clear channels for the outpouring of my will, until all the follies of "thine" and "mine" are cleared out by the irresistible downpouring of my power. in the numeration of guph, canst thou see the spiralling light-power working through the mouth of the eternal, when lightning flashes, thunder roars, and thunder hath been from time immemorial a symbol for the voice of god. so is thy body, o aspirant, more, far more, than an earthen clod. it is gimel, token of the intelligence that uniteth thee with the crown; it is vav, the nail that joineth thee to the paternal wisdom; and it is truly peh, the mouth of the lord, for in guph are

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

he southern negro, p. 158. puckett traces the connection of witches and horses to england but does make note (p. 159) of the relation between spiritual possession and "horses" appearing in new orleans as well. 64. in the riding belief we glimpse an interpretive link between insomnia or\ 187\ body aches and the witch's nightly activities. other symptoms blamed on witch visitations include sores in the mouth (from a bridle) and excessive restlessness, suggesting that victim is being ridden during slumber. another source of this tradition recalls the african-based practice of spirit possession, in which the possessed individual is called the "horse" in new world religions. see hand, popular beliefs and superstitions, p. 118; and "conjure doctors in the south" southern workman 7, no. 4 (1878

o superstitions" p. 736. see also saxon et al, gumbo ya-ya, p. 248. in some africanderived folklore traditions, the serpent was viewed as a symbol of spiritual power (hurston, mules and men, pp. 203.15. in an interesting parallel, a seventeenthcentury catechism by kongolese christians describes the spoken confession of sins as corresponding with the manifestation of deadly scorpions emerging from the mouth with the penitent's words; cited in john thornton "sin and evil in kongo christianity (manuscript, 1997. i am grateful to the author for sharing this reference with me. 34. rawick, american slave, texas narratives vol. 4, pt. 2, p. 64. 35. christians viewed the sanctification process as the culmination of one's inner spiritual development, while others believed that sanctification was an

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

hole, which was nevertheless shut, and was observed by no-one else. page 77 after many ceremonies six virgins came in, each of whom carried a large trumpet, around which were rolled a green, glittering and burning material like a wreath. the old man took one of these, and after he had removed some of the lights at the top of the table, and uncovered their faces, he placed one of the trumpets upon the mouth of one of the bodies in such a way that the upper and wider end of it was directed just towards the aforementioned hole. here my companions always looked at the images, but i had other thoughts, for as soon as the foliage or wreath about the shank of the trumpet was kindled, i saw the hole at the top open, and a bright stream of fire shooting down the tube, and passing into the body; whe

DAVID ICKE CHILDREN OF THE MATRIX

h- but only for their own selfish interests. they seemed to be overly-concerned with genetic and biological diversity, and they pilfered livestock, crops, and human genes via theft or cross-species liaison whenever they saw fit to do so. the elves are generally depicted as extremely fair-haired and fair-skinned."22 what mott is describing there from european folklore could have come straight from the mouth of a modern abductee or researcher of the underground bases. the so-called greys of modern ufo legend appear to be the same as the beings known as the galatur and ushabtiu who abducted humans from underground in sumerian and egyptian myths, and the folklore of the shetland islands off the north of scotland referred to the "little men" who abducted humans as "grey neighbours" and the grey

DAVID ICKE THE BIGGEST SECRET

way station to leavethe city. we were in the place for little more than an hour and that is all i hadexperienced of paris until i went back to research dianas death for this book.when i returned to paris i had quite a shock because i found that seat again wherewe rested in 1994. it is on top of the pont de lalma tunnel very close to the 13th pillarwhere the car crashed! also, near that seat above the mouth of the tunnel is a large447depiction of a lighted torch (see picture section. this, of course, is the most obviousbrotherhood signature of them all and after president kennedys ritual killing, thefreemasons erected an obelisk in dealey plaza with a lighted torch at the top. anotherflame was placed on his grave. the one on the pont de ualma tunnel stands on a blackpentagram and there isnt

DIABOLUS

. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, following along the same form of sacrifice by an offering into an area where the suns rays never touch. and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. revelation 16:13-14 ahriman appeared in the zoroastrian legends in numerous forms. his astral body was considere

ven later mythological reference that dragons and other serpents rise from his body. this can be connected by the libation vase which was of gudea, dated from 2350 b.c. which was found at telloh. this vase contains an image of two snakes entwined around a staff, representing magical power. and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority (revelation 13:2) slowly zohak became a demon, a dragon king whose companions were the druj and other demons of ahriman. in later lore zohak became the storm fiend, azi dahaka, who is ahriman s most powerful daeva. the initiatory focus and lore of zohak is presented in the paitisha15 as a force to be invoked

ossibilities and power within the self. the levi version with the original spelling of samael and lilith is a grade symbol within the luciferian guild, the order of phosphorus. the book of job presents a very interesting description of leviathan his back is made of rows of shields, shut up closely as with a seal his sneezings flash forth light and his eyes are like the eyelids of the dawn. out of the mouth go flaming torches; sparks of fire leap forth. in his neck abides strength, terror dances before him. this indicates that the form of leviathan is difficult to comprehend. in the biblical art of liber floridus, the antichrist, emerald and crimson robes flowing, rides upon leviathan, who is pictured as a great dragon-beast with four legs, talon like teeth with blackened eyes. the face of

e path of becoming a demon, an enfleshed deified being which is separate from the natural order via the discovery and basic mastery of the black flame. this is the luciferian essence revealed, that which confirms the interplay between azazel/shaitan and leviathan among other fallen angels. and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority revelation 13:2 leviathan is the lord of the will, the daemon which awakens and crystallizes the essence of self; that in the center is the inextinguishable black flame, the gift of iblis. in luciferian terms, the maker of the possibility of union between samael and lilith, the creation of cain as the self tr

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state an

DION FORTUNE MYSTICAL QABALA

ls, rightly interpreted, give the key to the alchemical nature of the planet and its practical use in the great work of transmutation. for instance, mars, in whose symbol the cross surmounts the circle, is said to be outwardly corrosive, but inwardly solar; venus, in which the circle surmount sthe cross, is said to be outwardly solar, but inwardly corrosive, or in the words of scripture, sweet in the mouth, butin the belly bitter. 102. in these four tarot tens the same principle is seen to prevail. each card represents the working of a certain type of spiritual force on the plane of dense matter. the most spiritual of these cards, the ten of the suit whose ace is said to be the root of the powers of fire, is called the lord of oppression. this reaches us that the higher spiritual forces ar

DION FORTUNE PSYCHIC SELF DEFENSE

nse of magnetic power. i turned towards it, and saw a small altar. reading the label, i found that this was not a cast but the original. it is a very interesting test of psychism to sample the atmosphere of the different rooms of the british museum. the benign and brooding peace of the buddhist room is a thing to be remembered. the flavour of the long ethnological room is a thing to be got out of the mouth as quickly as possible. to me, at any rate, the egyptian room is disappointing; the mummies all seem neither malignant or benignant, but merely cynical. perhaps i should feel differently, however, if i spent a night with them. magnetism, which is dispersed during the day, charges up again during the silence and darkness of the night. i remember visiting stonehenge amid a crowd of tripper

DONALDTYSON CORONZON

ts biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no pas

DONALDTYSON POSSESS

e. this pricking happens most commonly in the tips of the extremities, the fingers and toes- hence shakespeare's line in macbeth "by the pricking of my thumbs, something wicked this way comes" i've frequently felt this pricking sensation on the tips of my big toes. one possibility is that it serves as the access point for the spirit to enter the body. more commonly spirits access the body through the mouth, nose, ears, anus, genitals, or top of the head. the touch of a spirit can be felt on the surface of the skin. at these times it often feels exactly like the touch of a human hand. it can also be felt inside the body on the internal organs. spirits can caress your heart, your brain, and other organs. they can also be perceived at times in the nerves of the teeth, which ache slightly when

spirits are not capable of such effort. in such full blown cases of possession, the consciousness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. you may know individuals who have been under the complete domination of a spirit for years, and have no trace of their true human personality remaining. if the possessing spirit is clever, you will not be able to prove tha

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

dominant school of religious thought in egypt were without doubt accepted. change in forms. while in the period of the pyramid texts the various sections were said or sung by priests, probably assisted by some members of the family of the deceased, the welfare of his soul and body being proclaimed for him as an established fact in the theban version the hymns and prayers to the gods were put into the mouth of the deceased. as none but the great and wealthy could afford the ceremonies which were performed in the early dynasties, economy was probably the chief cause of this change, which had come about at thebes as early as the xiith dynasty. little by little the ritual portions of the book of the dead disappeared, until finally, in the theban version, the only chapters of this class which r

f gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underw

clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth.[4] he receives the urerit crown from the gods,[5] and from the great company of the gods of annu.[6] he thirsts not, nor hungers, nor is sad;[7] he eats the bread of ra and drinks what he drinks daily,[8] and his bread also is that which is spoken by seb, and that which comes forth from the mouth of the gods.[9] he eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell;[10] all the gods give him their food that he may not die.[11] not only does he eat and drink of their food, but he wears the [1. recueil de travaux, t. v, p. 189 (l. 179. 2. ibid, t. i, p. 58 (l. 494. 3. ibid, t. vii, p. 154 (ll. 309, 310. 4. ibid, t. v, p. 148 (1

millions of the khu's. and she meditated in her heart, saying "cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto p. xc legend of ra and isis "ra in heaven and upon earth" now, behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. the holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. now the holy god arose, and the g

1881 (not yet complete. 2. lanzone, op. cit, tavv. 168-71. 3. greek tou^to de` tou^ h!fai'stou to` i!drusas ai e`n au?th (ii, 99] p. cviii and gave birth to his body, and established unending and unvarying right and truth upon the earth" as a solar god he is called "ptah, the disk of heaven, who illumineth the world by the fire of his eyes; and in the book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2.[2] ptah formed at memphis the chief member of the triad ptah-sekhet and nefer-tmu. in many

large intestines, and the god of the west the liver and gall-bladder. with these four gods four goddesses were associated, viz, nephthys, neith, isis, and selk or serq. connected with the god horus are a number of mythological beings called heru shesu[1 (or shemsu, as some read it, who appear already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of the balance which contains the heart of

s identification with a higher power, is accompanied by his tet[1] also, that is, by his osiris. throughout the ceremony, the eye of horus,[2] which is represented by various substances, plays a prominent part, for it is that which gives vigour to the heart of the dead and leads him to the god. that portion of the ceremony which was believed to procure the unlocking of the jaws and the opening of the mouth of the deceased, or of the statue which sometimes represented him, was performed after the purification by water and incense had been effected; and hereby was he enabled to partake of the meat and drink offerings, wherein the friends and relatives also participated, in order that they might cement and seal their mystic unity with the dead and with the god with whom he was identified.[3 [

thou purifiest thyself with the heru-shesu] thou art purified with natron, and horus is purified with natron; thou art purified with natron, and set is purified with natron;[3] thou art purified with natron, and thoth is purified with natron; thou art purified with natron, and sep is purified with natron; thou art purified with natron, and art established among them, and thy mouth is [as pure] as the mouth of a sucking calf on the day of its birth. thou art purified with natron, and horus is purified with natron; thou art purified with natron, and set is purified with natron;[4 [thou art purified with natron] and thoth is purified with natron; thou art purified with natron, and sep is purified with natron; thy ka is purified with natron, and thou art pure, thou art pure, thou art pure, tho

, the scribe it and teller of the holy offerings of all the gods (see pp. 25, 274, and pl. 6) the ceremony of giving a mouth to the deceased was, according to the vignette in the papyrus of nebseni, performed by the "guardian of the balance. in the papyrus of ani there is no vignette, and it is remarkable that this chapter follows immediately after chapter 1. chapter xxiii "the chapter of opening the mouth of osiris, the scribe ani (see pp. 84, 306, and pl. 15) chapter xxiv "the chapter of bringing charms unto osiris ani in neter-khert (see pp. 85, 306, and pl. 15) the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (5 of 9 [8/10/2001 11:24:20 am] as with other ancient theban papyri, the papyrus of ani gives no vignette. chapter xxvi "the chapter of giving a heart unto osiri

ing. hail thou disk, lord of beams of light, thou risest and thou makest all mankind to live. grant thou that i may behold thee at dawn each day" iv. a hymn of praise to ra by nekht, the royal scribe, captain of soldiers, who saith "homage to thee, o thou glorious being, thou who art provided [with all things. o tmu-heru-khuti, when thou risest in the horizon of heaven, a cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art heru-khuti (harmachis, the mighty man-child, the

behind him, embracing him, stands anubis, the god of the tomb; and at his feet, in front, kneels thuthu to take a last farewell of her husband's body. before a table of offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest holding in his right hand an instrument[1] with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument for "opening the mouth"[2] behind or beside them on the ground, in a row, lie the instruments employed in the ceremony of "opening the mouth"[2] etc, the mesxet instrument, the sepulchral box, the boxes of purification, the bandlet, the libation vases, the ostrich feather and the instruments called seb-ur, temanu or tun-tet, and the p

ELLIS LOW TWELVE 1907

ous. thurlow weed, in a letter published september 9, 1882, said that john whitney, while at his house in 1831, confessed that he and four others, whom he named, told morgan, who was confined in a magazine at fort niagara, that arrangements had been made for sending him to canada, where his family would soon follow him; that morgan consented and walked with the party to a boat, which was rowed to the mouth of the river, where a rope was wound around morgan's body, to each end of which a sinker was attached, and he was then thrown overboard. weed said he could not the abduction of william morgan 203 in honor reveal a secret thus imparted to him. twenty-nine years later, when weed was attending a national republican convention in chicago, where john whitney lived, the latter called upon him

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were pla

of which the face evolved, each appearance lasting about eight seconds, and each being darker and fainter than the preceding one. she also quoted the case of a mrs. m. g. who saw in the tortoiseshell handle of a new parasol the face of charles dickens soon after his death. the face was small but with every feature perfectly distinct; and as she gazed upon it in utter amazement, the eyes moved and the mouth smiled. such images usually appear on polished surfaces. they may be seen by several people and then disappear after a while. in encyclopedia of occultism& parapsychology. 5th ed. apparitions 67 volume 2 of phantasms of the living there is a record of an apparition of this kind, of one capt. towns, witnessed by eight people. his face was seen on the polished surface of a wardrobe six wee

t.october, 1927: in march, 1904, in a sitting in the house of cavaliere peretti, in which the medium was an intimate friend of ours, gifted with remarkable physical mediumship, and with whom apports could be obtained at command, i begged the communicating spirit to bring me a small block of pyrites which was lying on my writing table about two kilometres (over a mile) away. the spirit replied (by the mouth of the entranced medium) that the power was almost exhausted, but that all the same he would make the attempt. soon after the medium sustained the usual spasmodic twitchings which signified the arrival of an apport, but without hearing the fall of any object on the table, or on the floor. we asked for an explanation from the spirit-operator, who informed us that although he had managed t

her indirect communicators frequently purport to be present and the consciousness of the hand listens to them with the hand as though they were close by, as it listens to the sitters, presenting the palm of the hand, held in slightly different positions for the purpose by different direct communicators so as to bring usually the region of the junction between the little finger and the palm toward the mouth of the sitter. in the old days writing was usually mirror writing, which sometimes was obtained in an unusual manner, i.e, piper wrote a name on paper held to her forehead so that the pencil was turned towards her face. with the advent of the imperator group of stainton moses, rector took over the role of the scribe for all communicators and mirror writing only cropped up occasionally. s

ccompanied by demonic groups. the spirits of disease were the beloved sons of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the perfo

imself a god, or one of the genii come down to the abodes of mortals. or, perhaps, it professes to be the spirit of a deceased husband or wife. there are also kwei of the quiet sort, who talk and laugh like other people, only that the voice is changed. some have a voice like a bird. some speak mandarin. the language of northern china.and some the local dialect; but though the speech proceeds from the mouth of the man, what is said does not appear to come from him. the outward appearance and manner is also changed. in fu-show there is a class of persons who collect in large numbers and make use of incense, pictures, candles, and lamps to establish what are called incense tables. taoist priests are engaged to attend the ceremonies, and they also make use of mediums. the taoist writes a hand

as demon land, where the natives are bound up in the belief and worship of spirits. there is a real power, she added, in this necromancy. they do healings and tell fortunes. she personally knew of one instance that the spirits through the planchette had foretold a great flood. the boxer uprising was prophesied by the planchette. these spirits disturbed family relations, caused fits of frothing at the mouth, and made some of their victims insane. in closing she declared that chinese spiritism was from hell, the obsession baffling the power of both christian missionaries and native priests. nevius sent out a circular communication for the purpose of discovering the actual beliefs of the chinese regarding demonism through which he obtained much valuable information. wang wu-fang, an educated

gers interlaced, and the medium s eyes are shut, giving unmistakable evidence of being possessed by some supernatural or spiritual power. the body sways back and forward; the incense falls, and the person begins to step about, assuming the walk and peculiar attitude of the spirit. this is considered as infallible proof that the divinity has entered the body of the medium. sometimes the god, using the mouth of the medium, gives the supplicant a sound scolding for invoking his aid to obtain unlawful or unworthy ends. and sir john burrowa writes, divination with many strange methods of summoning the dead to instruct the living and reveal the future, is of very ancient origin, as is proved by chinese manuscripts antedating the revelations of the jewish scriptures. an ancient book called poh-sh

his geise (taboo) was made known to him, and later he was proclaimed king of erin. his reign was prosperous, until the danaans lured him to break his geise. it is told how conary, dying of thirst after battle, sent his warrior mac cecht to bring him water. mac cecht had much difficulty in obtaining the water, and on his return, he found conary had been beheaded. the water, however, was raised to the mouth of the bodiless head, which, it is said, thanked mac cecht for his deed. condon, edward u(hler (1902.1974) professor of physics at the university of colorado, and director of the study on ufos (unidentified flying objects) commissioned by the u.s. air force and conducted by the university of colorado in the late 1960s. the condon report, officially titled the scientific study of unidenti

diacletes, though it have many rare and excellent sovereignties in it, yet loseth them all if put in a dead man s mouth. leonardus s remarks about the diacodas or diacodus are too curious to omit: it disturbs devils beyond all other stones, for, if it be thrown in water, with the words of its charm sung, it shows various images of devils, and gives answer to those that question it. being held in the mouth, a man may call any devil out of hell, and receive satisfaction to such questions as he may ask. diakka a term used by andrew jackson davis to signify wicked, ignorant, or undeveloped spirits. davis believed that at death no sudden or violent change takes place in the character and disposition of an individual. those who were mischievous, unprincipled, or lascivious during their lives re

the spirits. were compelled to draw directly from the vocal and pulmonary organs of the medium those elements that are liberally supplied by public cir- encyclopedia of occultism& parapsychology. 5th ed. direct voice 419 cles, and which are necessary for the production of spirit voices. findlay s on the edge of the etheric (1931) states that the communicators often make use of a psychic tube from the mouth of the medium to the trumpet. this might explain why the independent voice resembled that of the medium and also why moisture was sometimes found within the trumpet it but is consistent with the medium s speaking directly into the trumpet. findlay s spirit communicators also offered a description of how the artificial larynx is made. it read: from the medium and those present a chemist i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of electricity; it is not a very long step to think that a projection of mechanical energy may be possible. the remarkable demonstrations of einstein show how close mechanical or luminous energy are to one another. i have also, like geley, schrenck notzing, and mme. bisson, been able to see the first lineaments of materialisations as they were formed. a kind of liquid or pasty jelly emerges from the mouth or the breast of marthe which organises itself by degrees, acquiring the shape of a face or a limb. under very good conditions of visibility, i have seen this paste spread on my knees, and slowly take form so as to show the rudiment of the radius, the cuvitus, or metacarpal bone whose increasing pressure i could feel on my knee. richet s marthe was the medium marthe beraud, also known as

1906, some years before steiner fully developed his own interpretations of theosophy, which culminated in his concept of anthroposophy (man-wisdom. mysteria mystica maxima name given to the british lodge of the occult society oto (ordo templi orientis) when theodor reuss, head of the german order, proposed that aleister crowley start a british section. mysteries from the greek word muein, to shut the mouth, and mustes, an initiate: a term for what is secret or concealed in a religious context. although certain mysteries were probably part of the initiatory ceremony of the priests of ancient egypt, we are ignorant of their exact nature, and the term is usually used in connection with certain semi-religious ceremonies held by various cults in ancient greece. the mysteries were secret cults

til her troth to him plight, he would not come to her that night. item, continued this author, hand a stone over the afflicted person s bed, which stone hath naturally such a hole in it, as wherein a string may be put through it, and so be hanged over the diseased or bewitched party, be it man, woman, or horse. readers of these lines may be reminded of the similar charm which shakespeare put into the mouth of edgar as mad tom in king lear: saint withold footed thrice the wold: he met the night-mare and her ninefold bid her alight, and her troth plight and aroint thee, witch, aroint thee. another charm of earlier date occurs in chaucer s miller s tale. when the simple carpenter discovers the crafty nicholas in his feigned abstraction, he thinks he may perhaps be hagridden, and address him t

sun and the moon, in animal and human bodies. the force could be conducted to distances yet unascertained by all solid and liquid bodies, bodies may be charged with od, or od may be transferred from one body to another. reichenbach believed this transference was apparently affected by contact. but mere proximity, without contact, was sufficient to produce the charge, although to a lesser degree. the mouth, the hands, the forehead, and the skull were the main parts of the body in which the od force manifested. reichenbach claimed that the odic tension varied during the day; it diminished with hunger, increased after a meal, and also diminished at sunset. he insisted that the odic flame was a material something, that it could be affected by breath or a current of air. the thoroughness of re

, who descend into a cave. the inquirer resided for a certain number of days in a sanctuary, performed ceremonial purification, and abstained from hot baths, but dipped in the river hercyna and was supplied with meat from the victims he sacrificed. from an inspection of the entrails, a soothsayer decided if trophonius could be consulted. the night of the decent a ram was sacrificed to agamedes at the mouth of the cave. when the signal had been given, the priests led the inquirer to the river hercyna, where he was anointed and washed by two lebadaean youths, thirteen years of age, named hermai. he was then carried to the two spring-heads of the stream, and there he drank first of lethe to forget all past events and present his mind to the oracle as a tabula rasa (cleaned tablet; and secondl

th ribbons, and shod with sandals peculiar to the country. the entrance to the oracle was a very narrow aperture in a grove on the summit of a mountain, protected by a marble wall about two cubits in height with brass spikes above it. the upper part of the cave was artificial, like an oven. no steps were cut in the rock; to descend a ladder was brought to the spot on each occasion. on approaching the mouth of the temple, the adventurer lay flat, first inserting his feet into the aperture, then drawing up his knees and the remainder of his body, until caught by a hidden force and carried downward like a whirlpool. the responses were given sometimes by a vision, sometimes by words, and a forcible exit was then made through the original entrance, feet first. supposedly there was only one inst

aul and st. francis. and to you, lucifer, now before me, i give myself and all the good i may accomplish, except the returns from the sacrament in the cases where i may administer it; all of which i sign and attest. on his side, lucifer made the following agreement with louis gaufridi: i, lucifer, bind myself to give you, louis gaufridi, priest, the faculty and power of bewitching by blowing with the mouth, all and any of the women and girls you may desire; in proof of which i sign myself lucifer. accounts of pacts with the devil emerged after satan became an important figure in christian theology and an image of the devil began to spread abroad in popular preaching. it was given a biblical basis from a reading of isaiah 28:15, we have entered into a league with death; we have made a coven

ever heard of and furnish, in the process, evidential details. this was a feature of the mediumship of a mrs. newell of lancashire, england. as a rule such re-enactments were accompanied by great suffering. the medium seemed to experience the symptoms of illness and the agonies of dying. the american medium mrs. j. h. conant, was recorded once to have shown the signs of hydrophobia; she foamed at the mouth and snapped at the sitters. the man whom she personated had died from the bite of a mad dog. people who practice pychometry also exhibit this curious phenomenon. the object which they hold as a clue may establish a community of sensation with both men and beasts. mrs. denton, in describing her impressions from a fragment of mastodon tooth felt herself to be in the body of the monster, al

pirits back to tuma. a peculiar custom prevails of wearing, as charms, various parts of the body of a deceased relative. on her breast, suspended by a piece of string round her neck, a widow wears her late husband s lower jaw, the full set of teeth looking ghastly and grim. the small bones of the arms and legs are taken out soon after death, and formed into spoons, which are used to put lime into the mouth when eating betel-nut. only this week a chief died in a village three miles from us, and a leg and an arm, for the above purpose, were brought to our village by some relatives as their portion of their dead friend. some of the unusual magic traditions of polynesia were also noticed by the ethnologists working in the area. in new guinea and fiji the custom prevailed of cutting off a finge

s premises. according to e. j. dingwall s report in proceedings of the spr (vol. 36: the only phenomena clearly observed were telekinetic, and even these were only striking upon a few occasions. making every effort to find a normal explanation dingwall stated: in order to raise an object 2.3 feet distant from him, the medium must have had concealed in his mouth an extensible apparatus workable by the mouth alone and by this means have supported a flat object lying on the table and raise it into the air from below. this feat must have been accomplished without any obvious interference with his breathing or speech; and when completed the rod must have been in some inexplicable manner withdrawn and again concealed in his mouth. we frankly do not believe such a device exists, and therefore are

as among the hair of the head, or eyebrows, within the lips, under the armpits, and even in the most secret parts of the body. the reverend robert kirk of aberfoyle in his secret commonwealth of elves, fauns and fairies (written in 1691) notes, a spot that i have seen, as a small mole, horny, and brown colored, throw which mark when a large brass pin was thrust (both in buttock, nose, and roof of the mouth) till it bowed [bent] and became crooked, the witches, both men and women, nather felt a pain nor did bleed, nor knew the precise time when this was doing to them (their eyes only being covered. in many cases the mark was invisible, and according to popular lore, no pain accompanied the pricking of it. thus, there arose a group of experts who pretended great wisdom and skill concerning t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ah, even alleged that she saw him before she had ever heard of an ashtar. one night in the early 1960s, after she had gone to bed, darrah found herself suddenly awake and in her downstairs living room, where a striking-looking stranger stood in front of the fireplace. he was tall, slim, and erect and was wearing a uniform with a high collar. his eyebrows were slim and delicate, the nose was thin, the mouth was rather straight, the lips thin, she reported. his eyes were brilliant and penetrating, almondshaped with a slight oriental appearance. when she introduced herself, he smiled and indicated that he already knew her name. then he squared his shoulders and announced, i am ashtar. everything that followed faded from her memory, and only a few years later, darrah claimed, would she learn t

ails, and long, narrow feet. when he briefly touched one, shaw had the impression that the being weighed no more than an ounce. he wrote, they. were covered with a natural growth. as soft as silk to the touch, and their skin was like velvet. their faces and heads were without hair, the ears were very small, and the nose had the appearance of polished ivory, while the eyes were large and lustrous. the mouth, however, was small, and it seemed to me that they were without teeth. that and other things led me to believe that they neither ate nor drank, and that life was sustained by some sort of gas. each of them had swung under the left arm a bag to which was attached a nozzle, and every little while one or the other would place the nozzle in his mouth, at which time i heard a sound as of esca

ton as seen in the movie fire in the sky, 1993 (photofest) charles moody had confided to them that the previous august 13, he saw a ufo in the new mexico desert and was taken aboard. in early november, in a letter to the lorenzens, he had this to say of the occupants: the beings were about five feet tall and very much like us except their heads were larger and hairless, their eyes very small] and the mouth had very thin lips (lorenzen and lorenzen, 1977. moody s description is virtually identical to the one walton gave to the first group of humanoids he allegedly encountered. walton s also anticipated later abduction lore in claiming to see both little gray entities and the more humanlike beings whom some ufologists would call nordics aboard the same ship. see also: abductions by ufos; nor

FAUST

n appointed procession. at whose command can appear, so well-taught and so fitly arrayed, of youthful squires this glorious troop? what most do i admire? the delicate gait, perhaps the curling hair round the dazzling white brow, perhaps the pair of cheeks like the red of the peach and clad like the peach with soft, fleecy down? i gladly would bite them but shudder in fear, for in similar case was the mouth all filled upoh, horrible tale- with ashes. and now the fairest are coming along; what is it they bear? steps for a throne, carpet and seat, hangings and tentsimilar gear; now it rolls over, wreathing cloud-like festoons round the head of our queen, who now, invited, has climbed to the glorious couch. forward advance, step upon step, stand gravely aligned. worthy, oh, worthy, threefold w

a damnable event! is this indeed love s element? a raging fire fills all my frame, my neck scarce feels the scorching flame.you hover to and fro- come down, i say, bestir your lovely limbs in a more worldly way; in truth, it suits you well, that serious style, but for once i d like to see you smile! twould be for me eternally entrancing. i mean like lovers at each other glancing, a flicker round the mouth, done easily. you tall boy, you would i possess most gladly; that priestly mien befits you very badly, do look at me a little lustfully! more nude, yet decently, could you appear, that flowing shirt is over-moralizingthey turn around- to see them from the rear! the little rogues are quite too appetizing. chorus of angels. flames, love revealing, grow ever clearer; to damned through error

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

t these children of abraham emigrated east to india over long established sea or overland trade routes, where they established the monotheistic religion of shiva/shakti long before the invasion of the aryans down from the persian steppes. the sea route could have gone through the gulf of aqaba, down the red sea, through the gulf of aden along the coast of yemen and oman, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries

riyah, beings are formless and exist as vibrational signatures. two stones (letters) build two houses, three stones build six houses, four stones build twenty-four houses, five stones build one hundred and 54' 8: h" 2: 2 2:e 8% twenty-five houses, six stones build seven hundred and twenty houses, seven stones build five thousand and forty houses. from here go out (i.e. extrapolate) and think what the mouth is unable to speak and the ear is unable to hear. 24 the world of yetzirah is commonly known as the astral world. it is rooted in the supernal sefirah understanding/north and correlates with the letter vav v in the name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are latent and undifferentiated in sefirah understanding/north. be

FOCUS OF LIFE

addition of the 'i' of a greater illusion. desire is the conception i and induces thou. there is neither thou nor i nor a third person-loosing this consciousness by unity of i and self; there would be no limit to consciousness in sexuality. isolation in ecstasy, the final inducement, is enough-but, procreate thou alone! speak not to serve but to scoff. hearest thou, heaven's loud guffaw? directly the mouth opens it speaks righteousness. in the ecstatic laughter of men i hear their volition towards release. how can i speak that for which i have necessitated silence? salvation shall be unsay all things: and true, as is time, that speaketh all things. of what use are hints or stage whispers? true wisdom cannot be expressed by articulate sounds. the language of fools-is words. in the labyrinth

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

amination of his conjectura cabbalistica in which he "interprets the mind of moses in the three first chapters of genesis" according to a threefold cabala, literal, philosophical, and mystical. more was convinced, like pico della mirandola and all the renaissance cabalists, that "the jewish cabala is conceived to be a traditional doctrine or exposition of the pentateuch, which moses received from the mouth of god while he was on the mount with him".3 he further believes that philosophical cabala contains mysteries that are "the same that those eximious philosophers, pythagoras and plato, 1 quoted from a collection of several philosophical writings of henry more, second edition, london, 1662, the immortality of the soul (separately paged, p. 113. 2 henry more, conjectura cabbalistica, in th

FULLER J F C SECRET WISDOM OF THE QABALAH

eigned any king over the children of israel h (genesis xxxvi, 3i. this refers to the primordial kings and primordial israel. all these were imperfect: he therefore removed them and let them vanish, till he finally descended himself to this cover and assumed a form. 5 but though they vanished they were not annihilated, because gnothing perisheth in this world, not even the breath which issued from the mouth, for this, like everything else, has its place and destination, and the holy one, blessed be his name! turns it into service h. 6 these worlds were formless, gbecause the sacred aged had not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity

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

ideas relative to a creative principle, or god, descent and the rights of succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only recognized parent. in the eumenides of aeschylus, the plea of orestes in extenuation of his crime is that he is not of kin to his mother. euripides, also, puts into the mouth of apollo the same physiological notion, that she who bears the child is only its nurse. the hindoo code of menu, which, however, since its earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of propert

ostics and other christian sects that jesus was taken from the side of mary.[31 [31] the fact will doubtless be remembered that a similar belief was entertained concerning the birth of julius caesar. within the churches and in the streets of many cities of germany are to be observed figures of this traditional virgin. she is standing, one foot upon a crescent and the other on a serpent's head, in the mouth of which is the sprig of an apple tree on which is an apple. the tail of the serpent is wound about a globe which is partially enveloped in clouds. on one arm of the virgin is the child, and in the hand of the other arm she carries the sacred lotus. her head is encircled with a halo of light similar to the rays of the sun. one is frequently disposed to query: do the initiated in the romi

out of the hand of the philistines "then the children of israel did put away baalim and ashtaroth and served the lord only"[83 [83] i samuel vii, 3,4. the extreme hatred of the schismatic faction for the opposite worship, and the punishments which were meted out to those who should dare to rebel against the chosen faith, are indicated by the language which throughout the old testament is put into the mouth of their lord--a deity which rejoices in the title of a jealous god "if thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, let us go and serve other gods, which thou hast not known thou nor thy fathers "namely, of the gods of the people which are round about you, nigh unto the

heir allegiance to the female deity, the celestial mother, queen of heaven, is only too evident, the curse pronounced upon them by jeremiah, in the name of the lord, having little effect upon them to change their purpose "therefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all the land of egypt, saying, the lord god liveth "behold, i will watch over them for evil, and not for good: and all the men of judah that are in the land of egypt shall be consumed by the sword and by the famine, until there be an end of them" chapter ix. the phoenician and hebrew god set or seth. the name of one of the oldest deities of which we have any record

ss borrowed from the life of the hindoo god crishna, the fact is evident that those who appropriated it, and used it in furbishing the mythical history of christ, had no scruples against fire worship--a religion which we have been taught to regard as belonging exclusively to the pagans. in the ecclesiastical processions of the church of rome is frequently to be observed the figure of a dragon, in the mouth of which "holy and everlasting fire" is observed to be burning. a boy follows the procession with a lighted taper, so that in case the fire is extinguished it may be relighted. in referring to this subject the rev. j. b. deane says "the whole ceremony may be considered as a lively representation of an ophite procession as it advanced through the sinuous paralleiths of karnak. so that no

GILBERT THE MAGICAL MASON

to the infinite (6)thattwo lives are taught by many rabbis, to be necessary for all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity (7) that when all the pre-existent souls have arrived at perfection, the fallen angels are also raised, and all lives are merged into the deity by the kiss of love from the mouth of tetragrammaton- and the manifested universe shall be no more. this short summary of the kabalah is necessarily very94themagical masonimperfect, omitting altogether many points of great importance, and is no doubt tinctured by my own personal views, which it is very difficult to eliminate from such an essay. but i hope i have succeeded in making you understand that the system is a seri

m one root.animawas animal soul; what theanimalhad.animuswas the human soul. they said,animavivimusetsentimus,animosapimusetintel255legimus.'by the animal soul we live and perceive, by the human soulwebecome wise and we understand' otherwise,animaestvitd3,the animal soul pertains to life,animusconsilii255the human soul to consideration, intelligence, and knowledge. there are other words which, in the mouth of some greek and latin authors, are of similar meaning to our higher manas, and these aredaimonandgenius:the daimon or genius of a man was a spiritual being who overlooked and impelled a man this way or that, a spiritual guide, the spirit of a man. socrates perceivedinearlier times that he possessed a guiding daimon- a spiritual someone- whoputhim -in the152themagical masonway of wisdom

he state, the home and the individual, and paid heavily for these privileges.theoracles the oracles of the ancient greeks and romans were considered to be revelations made by the gods to men: the wordoraculummeant the place of divination and also the inspired message. it was said that zeus the supreme god did but rarely commu255 nicate, but sent his commands through apollo and other minor gods to the mouth of the oracles. the most famous oracle was that in the temple of apollo at delphi, at first called pytho. before the golden statue of apollo burned a perpetual fire of fir wood; there was also an altar of incense where laurel wood was burned. within the temple was a natural chasm, from which there was an occasional escape of some noxious gas from a subterranean cavern. beside or over thi

reemasonry to mithra 249authors call these places by the wordsantrum,crypta,andspelaeum.in some places there was apronaos,or fore-court, then stone steps leading down into a vault: these were often under private dwellings. in rome were found 75 pieces of sculpture and 100 .inscriptions, and there are remains of mithraic places of worship under the church of ara caeli and san clements. at ostia at the mouth of thetiberfour crypts are known by their ruins, and the one found there by cavaliere lanciana is the most perfect known (see the atheneum, 1886).fromthe details left by the greek and latin authors, supplemented by astudyof the still-existing sculptures, it has been found possible to describe at least five sculptured scenes which. taken together, illustrate the myth or legend of the mith

GILBERT THE SORCERER AND HIS APPRENTICE

mission from the ignorant to the more ignorant. the130thesorcererand his apprenticeroot-formula of ancient egypt was that the evolution of what is materialfollowsthe type and symbol of the emanation of the spiritual; that spirit and matter are opposite faces of the same mystery. hence we have an elaborate system of correspond255 ences, according to which the. conceptions of the mind, the words of the mouth, and the functions of the body possess analogiesfrom which a complete system of the rules of life and death can be constructed.[willhere allude to one phase only of witchcraft, that to which themindmost readily recurs in considering the question, namely the formulae of cursing, often thought to be the sole manifestation. of the evil powers of witches and wizards, and which is the dark re

GOLDEN DAWN RITUALS U1

n appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of

GOLDEN DAWN RITUALS Z1

is the tempter, accuser, and punisher of the brethren, and in egypt is represented mostly with the head of a waterdragon, the body of a lion or leopard, and the hind parts of a water-horse. he is the administrator of the power of the evil triad. 16 the stooping dragon, apophra-l sez the slayer of osiris, szathan toophon. the brutal power of demonic force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of

GOLDEN DAWN RITUALS Z3

l cases where force of attack is required, especially in charging of a talisman and the like. generally, it is best to have the thumbs and all the fingers extended. if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. herewith, also, may be combined the attribution of the planets to the head (f to the right nostril, b to the mouth, etc, as explained in the microcosm lecture, sending at the same time an imaginary ray of the color of the planet desired from the part of the head attributed to it. when finished, be careful to withdraw the rays again or they will remain like so many outlets of astral force and thus exhaust you. the best way to protect yourself against this is to give the sign of silence immediately. fo

center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and touch the center of the lower lip with the left forefinger. close the other fingers and thumb, and drop the right hand to the side. imagine that a watery vapor encircles and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is

GOLDEN DAWN RITUALS ZAM18

d the cakes of the gods. not have i carried off the offerings of the blessed dead. not have i fornicated. not have defiled myself. not have i added to, not have i diminished the offerings. not have i stolen from the orchard. not have i trampled down the fields. i have not added to the weight of the balance. not have i diminished from the weight of the balance. not have i carried off the milk from the mouth of a babe. not have i driven away the cattle which were upon their pastures. not have i captured the birds of the preserves of the gods. not have i taken fishes with bait of their own bodies. not have i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i

GOLDEN DAWN RITUALS ZAM19

he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and subterranean passages, will abstain from lying, that thereby he may fulfill the measure of his sin, and be found worthy of the axe. therefore, one day it will come to pass, that the mouth of this viper shall be stopped, and his triple crown shall be brought to naught, of which things more fully when we shall have met together. chapter xii for conclusion of our confession we must earnestly admonish you, that you cast away, if not all, yet most of the worthless books of pseudo chymists, to whom it is a jest to apply the most holy trinity to vain things, or to deceive men wi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ma statue at uxtnal, mexico. bottom: double-lion graham hancock fingerprints of the gods 133 symbolism from ancient egypt, depicting the akeru, lion gods of yesterday and today (akeru was written in hieroglyphs as. the religions of both regions share many other common images and ideas. also noteworthy is the fact that p achi, the central american word for human sacrifice, means, literally to open the mouth which calls to mind a strange ancient egyptian funerary ritual known as the opening of the mouth. likewise it was believed in both regions that the souls of dead kings were reborn as stars. deus ex machina villahermosa, tabasco province i was looking at an elaborate relief that had been dubbed man in serpent by the archaeologists who found it at la venta. according to expert opinion it s

some beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumvent the trials of the underworld and to be reborn as a star. ritual incantations were part of the process. equally important was a mysterious ceremony known as the opening of the mouth, always conducted after the death of the pharaoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washington dc, october 1989, p. 468: double comb is being taken to the underworld in a canoe guided by the paddler twins, gods who appear prominently in maya mytholog

a see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyptian book of the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by archaeologists to date back to pre-dynastic times.20 the high priest and four assistants participated, wielding the peshenkhef, a ceremonial cutting instrument. this was used to open the mouth of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the loc

y of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some underlying connection. this is certainly the case when we learn that the general term for sacrifice throughout ancient central america was p achi, meaning to open the mouth .24 could it be, therefore, that what confronts us here, in widely separated geographical areas, and at different periods of history, is not just a series of startling coincidences but some faint and garbled common memory originating in the most distant antiquity? it doesn t seem that the egyptian ceremony of the opening of the mouth influenced directly the mexican ceremony of the same n

had six courses to clamber over, assisted in places by modern steps, before reaching ma mun s hole, which now served as the pyramid s principal entrance. the original entrance, still well-hidden in the ninth century when ma mun began tunnelling, was some ten courses higher, 55 feet above ground level and 24 feet east of the main north-south axis. protected by giant limestone gables, it contained the mouth of the descending corridor, which led downwards at an angle of 26 31 23. strangely, although itself measuring only some 3 feet 5 inches x 3 feet 11 inches, this corridor was sandwiched between roofing blocks 8 feet 6 inches thick and 12 feet wide and a flooring slab (known as the basement sheet) 2 feet 6 inches thick and 33 feet wide.2 hidden structural features like these abounded in th

, was a solid limestone door complete with metal fittings. it had long been known that neither this southern shaft nor its counterpart in the chamber s northern wall had any exit on the outside of the great pyramid. in addition, and equally inexplicably, neither had originally been fully cut through. for some reason the builders had left the last five inches of stone intact in the last block over the mouth of each of the shafts, thus rendering them invisible and inaccessible to any 15 the pyramids and temples of gizeh, p. 24. graham hancock fingerprints of the gods 311 casual intruder. why? to make sure they would never be found? or to make sure that they would be found, some day, under the right circumstances? after all, there had from the beginning been two conspicuous shafts in the king

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

no one to lift it unless he offer to him a black he-goat exacth/ a year and a day old. this is an almost invariable incident in^ mone in anz. 8, 450 interprets the devil's mother as demcter -who in the eleusinian mysteries is made the mother of dionysus. 1010 devil. treasure-lifting, and must have been deeply stamped on the people's imagination. to the examples given at p. 977 i will add one from the mouth of the peasantry in l. saxony. whoever goes into the forest on shrove tuesday and sits down under a harrow, may look on at everything, the beasts rushing through the wood, the king on his car with foxes [sorrel horses] going before him, and whatever there is to be seen that night. a shepherd who knew this and wished to try it, went and sat under the harrow in the wood, and looked through

mus writes both teufelsgeld p. 480, and donnersgeld p. 481, in the sense of accursed pelf. the curse' zum donner' still means exactly the same as' zum teufel; and our' fahr zum teufel' answers in effect to the on' far til offins! o&inn eigi ]nc' as well as to>\k hafi gramir, iotnar' p. 991, and to' dat die de earner! hamer sla^ p. 181. to the benediction' gott wait's (god guide it' corresponds in the mouth of the vulgar the curse' des walte der teufel! der donner' nor be it forgotten, that in exclamations and curses, of no matter what language, names of old gods get hardened and fixed; conf. p. 783-4, and gramm. 3, 297 (see suppl. again, the devil stands connected, not only with the gods of heathenism, but with its dgemons, its spirits; and a good deal of what was ascertained in ch. xvii

customs of their country, and to whom all the force and grace of teutonic idiom is but small beer (see suppl' knit, steine undo ivort hant an kreften grozen hort (herb and stone and wholesome word have of healing powers rich hoard, says our freidank 111, 6; and as there lies in dwarfs a special acquaintance with the healing virtues hidden in herbs (pp. 450-1 n. 457, it- is worth noticing, that in the mouth of a king of that race, goldemar (pp. 453. 465. 509) is placed the dictum' christianos fidem in verbis, judeeos in lapicubus pretiosis, et paganos in herhis ponere' meibom's script. 1, 186. paganism does present a rich store of mythical notions on the origin and manifold virtues of these plants. 1. herbs. as among men, so among herbs, the noble tower above the base: they were created by

ictory. trans. 1216 heebs and stones. both a herb and the charm repeated by a sorceress to make a disease depart (ustuknuti, vuk sub vv. the pol. frojziele (three-herb) is a marvellous plant with blue leaves and red flowers: it inspires love, makes you forget, and transports you whither you please (see suppl. in the poem of elegast 763 seq. there occurs a nameless herb, which one need only put in the mouth to understand what the cocks crow and the dogs bark. villemarque says, whoever accidentally steps on the golden herb (p. 1207, falls asleep directly, and understands the speech of dogs, wolves and birds. in another case the knowledge of birds' language comes of eating a white snake (p. 982, in the edda by eating of the dragon's heart. a fairytale makes some one be three years learning wh

ch but for them would be utterly lost. even books by churchmen find room for them, because their use in certain cases, diseases of cattle for instance, was still considered lawful and beneficial. a comprehensive collection of them would be sure to lead to discoveries, but the time is hardly ripe for it yet, as they lie scattered, and have to be slowly gathered from storm-eaising. bond-spell. 1231 the mouth of the people and out of witch-trials^ here let a few striking examples place beyond a doubt, not only their value, but their obstinate diffusion through nearly the whole of europe. in the merseburg ms. the first poem is a hond-spell, to be sung while tying or unloosing bands, and this time relating to the release of a prisoner: eiris sazun idisi, sazun hera duoder, suma hapt heptidun, s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

arth to quake (5051, his hauberk rings when he leaps over bushes (4201; he pitches one man over the heads of four, so that his feet do not touch the ground (1718, smashes a lion against the wall (1144-53, rubs fire out of mill stones (1040, wades in mould (646. 678) up to the knee (935, a feature preserved in vilk. saga, cap. 60, and also oriental (hammer s rosenol 1, 36. asprian sets his foot on the mouth of the wounded (4275. and some good 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

begins. the old fire was no longer holy enough; by doing without it altogether for a time, men would learn to set the true value on the element (see suppl. 3 like vesta, st. bridget of ireland (d. 518 or 521) had a perpetual fire maintained in honour of her near kildare; a wattled fence went round it, which none but women durst ap proach; it was only permissible to blow it with bellows, not with the mouth.4 the mode of generating it is not recorded. the wonderful amount of harmony in these accounts, and the usages of needfire themselves, point back to a high antiquity. the wheel seems to be an emblem of the sun, whence light and fire proceed; i think it likely that it was provided with nine 1 nee tu aliud vestam quam vivam intellige flammam, ov. fast. 6, 295. 2 ace. to the finnish myth, t

lle dillestein [is not ibis floor rather than ceiling/ ms. 2, 199 b; van ez kurnt des tiuvels schrei, da von wir sin erschrecket: der dillestein der ist enzwei (in-two, burst, die toten sint uf gewecket/ dietr. drachenk. cod. pal. 226a. this makes me think of the tyt0a\6? at delphi, a conical stone wrapt in net (gerhard s metroon p. 29, still more of the lap-is manalis (festus sub v) which closed the mouth of the etruscan mundus, and was lifted off on three holy days every year, so that the souls could mount into the upper world (festus sub v. mundus) not only this pit in the earth, but heaven also was called mundus,2 just as niflheimr is still a heimr, i.e. a world. and that hell-door (p. 802) is paralleled by the descensus averni, the fauces grave olentis averni the f atri janua ditis in

ven also was called mundus,2 just as niflheimr is still a heimr, i.e. a world. and that hell-door (p. 802) is paralleled by the descensus averni, the fauces grave olentis averni the f atri janua ditis in virgil s description, aen. 6, 126. 201 (conf. helle infart, veldeck s en. 2878. 2907; fairytales of the slavs too speak of an entrance to the lower world by a deep pit, hanusch p. 412 (see suppl. the mouth or jaws of hell were spoken of, p. 314; hel yawns 1 does eggrunt stand for eck-grunt? das iuwer sele komen uzer eggrunde, cod. pal. 349, 19d. 2 conf. 0. muller s etrusker 2, 96-7. the finn, manala is locus subterraneus, ubi versantur mortui, sepulcrum, orcus, but derived from maa (terra, mundus, and only accidentally resembling manalis. dille-stein. muspilli. 807 like her brother fenrir

edmon (fundgr. 202; and in the barlaam 310, rudolfs brief bun poetic picture of hell 3 (see suppl. that the heathen mist-world lying far to the north was not filled with fire, comes out most clearly from its opposite, a flameworld in the south (p. 558, which the edda calls muspell or muspells-heimr. this is bright and hot, glowing and burning, 4 1 wallach. iad (hiatus, iadul hell. 2 as evening is the mouth of night. 3 here we may sum up what living men have reached hades and come back: of the greeks, orpheus in search of eurydice; odysseus; aeneas. of norsemen, hermdftr when dispatched after baldr, and hadding (saxo gram. p. 16. medieval legends of brandanus and tundalus; that of tanhauser and others like it shall come in the next chap. monkish dreams, visions of princes who see their ance

to have taken a battered boat, and thrown himself on the mercy of the sea-waves: bar a skip ok let i haf, ok hefir til]?ess skips aldri spurt siftan/ never heard of since. the greeks believed that charon ferried the souls in a narrow two- oared boat over the styx, acheron or cocytus to the kingdom of hades. for this he charged a fare, ra iropofjuia, therefore they placed an obolos (the danaka) in the mouth of the dead. 2 this custom of putting a small coin in the mouth of a corpse occurs among germans_tqojj3uperst. i, 207 where a modern and 1 cento novelle antiche 81: la clamigella di scalot; the navicella sanza vela, sanza remi e sanza neuno sopra sagliente is carried down to camalot, to the court of ke artu. 2 diodor. 1, 90. eurip. ale. 253. 441. aen. g, 298. at hermione in argolis, supp

ent migrare figuras; and not far from that region are britain, the land of the senones, and the ehine. this faint murmur of the fleeting shades is much the same thing as the airy waggon of the bretons. the british bards make out that souls, to reach the underworld, must aai1 nypv f^^pnnljr^fp.q.d fl/nd ^t ftagsf hn&lt;fl.fifi, across the vale of death, into the sea on whose shore standsjjjpen the mouth of heiftaftyss r (see suppl. a north english song, that used to 6e sung at lykewakes, names the bridge of dread, no brader than a thread, over which the soul has to pass in the under world (j. thorns anecd. and trad. pp. 89. 90. the same bridge is mentioned in the legend of tundalus (hahn s ed. pp. 49. 50: the soul must drive a stolen cow over it. 3 the same meaning as in the voyage of s

clares that she hopes some day to appear again among men, and drag the false minne openly to justice, a song in msh. 3, 43 7a describes how dame honour sits in judgment, with loyalty, charity and manhood on her right, shame, chastity and modera tion on her left. p. suchenwirt xxiv: the poet follows a narrow path into a great forest, where a high mountain rises to the clouds: a dwarf meets him at the mouth of a cave, and informs him of a court to be held in that neighbourhood by dame con stancy and justice, he goes on his way, till he comes to the judgment-seat, before which he sees minne appear as plaintiff, followed by moderation, chastity, shame, and modesty, he hears her cause pleaded and decided, but frau minne spies him in his lurking-place. h. sachs i. 273b: in may time, in the dept

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

tal stand. the colombe of each lodge represents "light, life, and love" also the conscience of each frater and soror of the lodge. in all convocations, ceremonies, lectures, council hearings, or discussions, she should have ritualistic precedence over all others, excepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. col

dy, there is a unit formed of the negative and positive polarities that constitutes life through the chemical action as well as the psychic action. this diagram and chart will help you to understand how the food is turned into the negative elements which release their negative electricity, or power, and thereby form one-half of the necessary vitality for life. food.as well as liquid.is taken into the mouth where, while being crushed, masticated, and reduced to particles.as in a crushing device at the bottom of a grinder.a certain amount of saliva mixes with it to prepare it for digestion. it passes through the pharynx in swallowing and goes down the esophagus (or throat) to the stomach. in the stomach the work of churning takes place. the little valve or opening from the stomach to the int

g from the medulla oblongata down through the center of each vertebra. the lower drawing shows the principal arteries of the head connecting on each side of the neck with the common carotid artery (see chart 3. it also shows location of the beginning of the sympathetic trunk on each side of the neck. 10. the superior cervical ganglion of the sympathetic trunk (just back of the ear, on a line with the mouth) 11. the middle cervical ganglion (on a line beneath the superior ganglion, and level with the "adam's apple" of the throat [102 [103] crystallography in various parts of our monographs reference is made to the law of the triangle in the composition of matter, the manifestation of matter, and the manifestation of spirit energy and psychic energy. and in other places reference is made to

HANDBOOK OF EGYPTIAN MYTHOLOGY

mis, where she gives birth to horus. isis is depicted as oppressed by powerful males, struggling with poverty, and in constant fear of losing her child. this was probably the lot of most ordinary women in ancient egypt. the cippi texts raise the question that must be answered by every religion: if god is good, why do innocent children suffer? an angry attitude toward divine indifference is put in the mouth of isis. her challenge to the sun god to help her dying child is one of the most powerful emotional passages in all of egyptian literature. ra responds by sending thoth to cure horus. isis as everywoman has triumphed, and the spell promises that every child will be saved because horus was saved. cippi have been found in houses and tombs, but large examples such as the metternich stela wo

racking codes, 80 87. 97. see manetho and chaeremon, in g. fowden, the egyptian hermes: an historical approach to the late pagan mind (princeton, 1986, 52 95. other accounts of egyptian priests make them venal and quarrelsome. 98. translation by j. g. griffiths, from his plutarch s de iside et osiride (swansea, wales, 1970, 223. 99. for these two books, see m. smith, the liturgy of the opening of the mouth for breathing (oxford, 1993; and f. t. herbin, le livre de parcourir l ternit (leuven, belgium, 1994. 100. other examples of continuing knowledge of ancient religious texts in the roman period are provided in a version of the new kingdom book of nut in papyrus carlsberg i and the use of part of the book of the heavenly cow in a compilation known as the book of the fayum. for translations

e diverse but complementary attempts to convey something of the ultimately unknowable mystery of creation. the divine craftsman. two deities, ptah and khnum, were sometimes credited with physically fashioning the world and its inhabitants. ptah was the patron god of craftsmen and artists. he was particularly associated with sculpture and metalworking. ptah was said to have invented the opening of the mouth ritual in which an adze and other tools were used to bring to life statues and mummies.7 hymns to ptah speak of him designing and crafting the world and smelting the two lands (egypt. he was also said to make bodies for kings out of electrum (an alloy of gold and silver, copper, and iron. 62 handbook of egyptian mythology presumably these were the bodies that kings hoped to inhabit in th

sages in the coffin texts refer to shu being exhaled from atum s nose and tefnut being spat from his mouth. these apparently contradictory statements are clarified in later sources, such as the bremner-rhind papyrus and the memphite theology. atum excites his penis with his hand and takes the semen into his mouth. the vignettes to some mythological papyri illustrate this moment in graphic detail. the mouth of the creator acts as a substitute womb. atum uses his powers of thought and utterance to transform the seed into the first two gendered deities, who are expelled from his mouth or through the nose and mouth. the combination of biological and intellectual methods of creation is stressed in the memphite theology, which states that the ennead of atum (the first nine deities created) came

osiris (see figure 32. hymns and literary accounts of the horus and seth conflict usually end with a chorus of praise for the newly crowned horus. royal rituals and funerary texts that are structured by episodes from the osiris myth have a different focus. before or during his own coronation, horus is represented as carrying out a series of rituals for his father, osiris, including the opening of the mouth and the raising of a symbolic pillar (see djed pillar in deities, themes, and concepts. these acts correspond with stages in the royal funerary ritual performed by the heir of the deceased king to ensure that king s survival in the afterlife. these rites validated the royal succession by confirming osiris in his new role as king of the dead and horus in his role as king of the living. in

osiris and a supporter of isis and her son, horus. anubis came to be regarded as a son of osiris, but the darker side of his character was remembered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly referred to the gruesome secrets of the embalming tent. he was particularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, anubis is shown in the throne room of

ho could make a new body for a dead person. ptah became the particular patron of metalworkers and sculptors. that dwarfs were traditionally employed to make jewelry may have been a factor in the development of a dwarf form (pataikos) of ptah. the greeks later equated ptah with their bandy-legged smith god, hephaistos. deities, themes, and concepts 181 ptah was said to have invented the opening of the mouth ritual that was used to symbolically animate cult and ka statues and reanimate mummies. osiris was the mythical prototype for all mummies, so in coffin texts spell 62 ptah helps horus to break open the mouth of osiris and let him breathe again. during the new kingdom, ptah acquired a reputation as a compassionate deity. as ptah of the hearing ear, he listened to the prayers of ordinary p

y-two provinces into which egypt was divided. each nome was represented by a symbol and had at least one patron deity. obelisk a tapering pillar of stone with a pointed top. placed in open courts in temples or tombs, obelisks were mainly associated with sun worship. ogdoad a group of eight deities. the most famous example was the ogdoad of hermopolis (see deities, themes, and concepts. opening of the mouth ceremony a ritual to reanimate a mummy or to animate a statue or image. oracle a deity who answers questions or the place where these answers are given. egyptian oracles usually involved the movement of a cult statue toward a particular person or between a choice of two written answers. ostracon (pl. ostraca) a potsherd or flake of stone used as a surface for writing or drawing. papyrus

HEAVEN HELL

an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet six inches thick, and it is probable that he 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

is journey. the first eight, who are goddesses, stand before the ape-god called af-ermen-maat-f, who holds the eye of horus, and it is their duty to recite the words of power which shall cause splendour to issue from the eye of horus each day, and to sing praises to it (vol. i, pp. 219-221. the other deities only come into being when afu-ra utters their names; they live in the shades which are in the mouth of the great god, and then their souls travel with him. their work is to strip the dead of their swathings, and to break in pieces the enemies of ra, and to order their destruction. next: eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat sacred texts egypt ehh index index previous next eleventh division of the tuat. i. kingdom of temu-khepera-ra a

o soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is filled by the body of a huge serpent called ankh-neteru, which lives upon the rumblings of the earth, and from the mouth of which amakhiu, or loyal servants, go forth daily. twelve amakhiu of ra now take hold of the tow-line, and entering in at p. 193 the tail of the serpent ankh-neteru draw afu-ra and his boat through its body, and bring him out at its mouth (vol. i, p. 263. during his passage through the serpent, the god transforms himself into khepera and the twelve amakhiu who have been with him throug

HELENA BLAVATSKY NIGHTMARE TALES

y several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which, literally translated, means god-given. devarata grew up and soon became a veritableprince charming, but if we are to believe the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from th

n as hypothetical to the reader as it is to thewriter. whatever may have been in his mind, the german enthusiast went on, speaking with a feignedcalmness "franz, my dear boy, i tell you that the art of the accursed italian is not natural; that it is due neither to studynor to genius. it never was acquired in the usual, natural way. you need not stare at me in that wild manner,for what i say is in the mouth of millions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taught him how to endow his violin with a human voice, by shutting up in it, bymeans of incantations, the soul of a young virgin. paganini- did more. in order to endow his in

HELENA BLAVATSKY THE KEY TO THEOSOPHY

se who are too lazy to work, thus doing no good whatever to those who are really in misery and suffering. haven't you heard that the first result of the great outflow of charity towards the east-end of london was to raise the rents in whitechapel by some twenty percent? q. what would you do, then? a. act individually and not collectively; follow the northern buddhist precepts: never put food into the mouth of the hungry by the hand of another. never let the shadow of thy neighbor (a third person) come between thyself and the object of thy bounty. never give to the sun time to dry a tear before thou hast wiped it. again never give money to the needy, or food to the priest, who begs at thy door, through thy servants, lest thy money should diminish gratitude, and thy food turn to gall. q. but

escribes their nature very graphically in a few lines. speaking of the mysteries performed in philae (the nile-island, he says: it was in these gloomy caverns that the grand mystic arcana of the goddess (isis) were unfolded to the adoring aspirant, while the solemn hymn of initiation resounded through the long extent of these stony recesses. the word mystery is derived from the greek mu "to close the mouth" and every symbol connected with them had a hidden meaning. as plato and many of the other sages of antiquity affirm, these mysteries were highly religious, moral, and beneficent as a school of ethics. the grecian mysteries, those of page 162 the key to theosophy- hp blavatsky.txt ceres and bacchus, were only imitations of the egyptian, and the author of egyptian belief and modern though

HP LOVECRAFT A DARK LORE

l curiosity. a town able to inspire such dislike in it its neighbors, i thought, must be at least rather unusual, and worthy of a tourist's attention. if it came before arkham i would stop off there and so i asked the agent to tell me something about it. he was very deliberate, and spoke with an air of feeling slightly superior to what he said "innsmouth? well, it's a queer kind of a town down at the mouth of the manuxet. used to be almost a city- quite a port before the war of 1812- but all gone to pieces in the last hundred years or so. no railroad now- b. and m. never went through, and the branch line from rowley was given up years ago "more empty houses' than there are people, i guess, and no business to speak of except fishing and lobstering. everybody trades mostly either here or in

med to be some ambiguity about its direction. it was not a very deep or fresh print, but seemed to be about the size of an average man's foot. from a central pad, pairs of saw-toothed nippers projected in opposite directions- quite baffling as to function, if indeed the whole object were exclusively an organ of locomotion. another photograph- evidently a time-exposure taken in deep shadow- was of the mouth of a woodland cave, with a boulder of, rounded regularity choking the aperture. on the bare ground in front of, it one could just discern a dense network of curious tracks, and when i studied the picture with a magnifier i felt uneasily sure that the tracks were like the one in the other view. a third pictured showed a druid-like circle of standing stones on the summit of a wild hill. ar

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e we would have to traverse. the carvings had led us to expect a steep downhill walk of about a mile to the abyss, but our previous wanderings had shown us that matters of scale were not wholly to be depended on. alter about a quarter of a mile that nameless scent became greatly accentuated, and we kept very careful track of the various lateral openings we passed. there was no visible vapor as at the mouth, but this was doubtless due to the lack of contrasting cooler air. the temperature was rapidly ascending, and we were not surprised to come upon a careless heap of material shudderingly familiar to us. it was composed of furs and tent cloth taken from lake s camp, and we did not pause to study the bizarre forms into which the fabrics had been slashed. slightly beyond this point we notice

HP LOVECRAFT HISTORY OF THE NECRONOMICON

line between campy parody and seriousness. in lovecraft at last, conover writes that lovecraft wrote the history in order to allow people with any understanding of arab studies to see through the mock scholarship. note also the inconsistencies here with the description of al-hazred in the simon necronomicon. al-hazred there supposedly witnessed the horrible rituals at masshu, a mythical island at the mouth of the euphrates upon which utnapishtim, the babylonian noah, supposedly still resides today. whereas lovecraft describes the crimson desert as the place where al-hazred witnessed much of what he wrote down. note also that in the simon version, al-hazred warns against worshipping "iak-sakkak" and "kutulu, whereas lovecrafts claims he did just that. note also the improper use of the a.d

HP LOVECRAFT THE NAMELESS CITY

ed spirits, and came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flowing from the tunnels and the city above. the touch of this air seemed to restore my balance, for i instantly recalled the sudden gusts which had risen around the mouth of the abyss each sunset and sunrise, one of which had indeed revealed the hidden tunnels to me. i looked at my watch and saw that sunrise was near, so bracing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the s

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

l curiosity. a town able to inspire such dislike in it its neighbors, i thought, must be at least rather unusual, and worthy of a tourist's attention. if it came before arkham i would stop off there and so i asked the agent to tell me something about it. he was very deliberate, and spoke with an air of feeling slightly superior to what he said "innsmouth? well, it's a queer kind of a town down at the mouth of the manuxet. used to be almost a city- quite a port before the war of 1812- but all gone to pieces in the last hundred years or so. no railroad now- b. and m. never went through, and the branch line from rowley was given up years ago "more empty houses' than there are people, i guess, and no business to speak of except fishing and lobstering. everybody trades mostly either here or in

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

great black inner chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that evening little randolph ate supper with uncle chris and aunt martha in the old gambrel-roofed farm-house. next morning he was up early and out through the twisted-boughed apple orchard to the upper timber lot where the mouth of the snake den lurked black and forbidding amongst grotesque, overnourished oaks. a nameless expectancy was upon him, and he did not even notice the loss of his handkerchief as he fumbled in his blouse pocket to see if the queer silver key was safe. he crawled through the dark orifice with tense, adventurous assurance, lighting his way with matches taken from the sitting-room. in anoth

INITIATION INTO HERMETICS

cholar has managed to establish the balance of the elements in the soul, such an accumulation of elements in his body can do him no harm. having finished the exercise of imaginary accumulation of the fiery element, you will, through imagination, feel the heat and the expansion of the fire, and now you may start on the exercise in the opposite succession, inhaling the fire element normally through the mouth and exhaling through it and through the whole body (pore-breathing) into the universe again. the number of breaths done when exhaling the element has to correspond exactly to the number of inhalations. for example, if you begin with seven inhalations of the fire element, you must also exhale seven the element seven times. this is very important, because after finishing the exercise the s

IRISH WITCHCRAFT AND DEMONOLOGY

stituted at the instigation p. 136 of a ghost comes from the co. down in the year 1662. 1 about michaelmas one francis taverner, servant to lord chichester, was riding home on horseback late one night from hillborough, and on nearing drumbridge his horse suddenly stood still, and he, not suspecting anything out of the common, but merely supposing him to have the staggers, got down to bleed him in the mouth, and then remounted. as he was proceeding two horsemen seemed to pass him, though he heard no sound of horses' hoofs. presently there appeared a third at his elbow, apparently clad in a long white coat, having the appearance of one james haddock, an inhabitant of malone who had died about five years previously. when the startled taverner asked him in god's name who he was, he told him th

ISIS UNVEILED

r baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table where some mysteiious lamps were burning. the esorci;sm then began, and the demon was charged to pronounce an oracle, and reply by the mouth of this head to a secret question tliat the king dared not apeak aloud, and that had been confided to no one. then a feeble voice, a strange voice, which had nothing of human character about it, made itself audible in this poor little martyr's head" the sorcery availed nothing; the king died, and catherine remuned the faithful daughter of rome! how strange that des mousseaux, who makes s

y of convul- non, till her distorted face, foam-bespattered lips and mithing limbs grew weu-ni ?tiff at full length upon the floor, and in language semi-obscene, semi-violent, screamed out '1 don't choose to cotne out, you thieves, scamps, robbers' at last, from the ^tcring lips of the ^1, came the urords 'i -will; but the devil added, with tradi- uoimi perversity 'i will cast the 100 out, but bv the mouth of the girl' the priest objected. the exit, he taid, of 100 devils out of the small spanish mouth ti the woman would *lc ve her luffocatml' then the maddened girl said she must imdress herself tat tbe devils to escape. his petition the holy fatha icfused 'then i will come out through the right foot, but first' the girl had on a hempen sandal, she was ob- viously of tbe poorest class 'you

l>ie colarbanu-ffnoii* in niedner's znbcar. ffuf. theol; 1855. 646. the onotuct md uutr semaiju, p. 409; 2dd ed. digitizec by google 2b0 isis tintbiled within bounds the universally prevailing dominion of auperstition. and to exterminate the various errors that had found their way into the different popular relipona" there, we say, freely raved the oj naxot of christianity. no more precepts from the mouth of the "god-tau^t philosopher" but others expounded by the iacamation of a most cruel, fiendish superstition "if thy father" wrote st. jerome "lies down across thy threshold, if thy mother uncovers to thine eyes the bosom which suckled thee, trample on thy father's lifeless body, trample on thy mother's bosom, and. with eyes unmoistened and dry, fly to the lord who calleth thee! this sen

t its tenth incarnation or avaidra, like the messiah of the jews, to lead the blessed onward, and restore to them the primitive vedoi. at his first avatar, vishnu is alleged to have appeared to hu- manity in form like a fish. in the temple of rama there is a representa- tion of this god which answers perfectly to the description of dagon, as given by berosus. he has the body of a man issuing from the mouth of a fish, and holds in his hands the lost veda. vishnu, moreover, is the water-god, in one sense, the logos of the parabrahman, for as the three persons of the manifested god-head constantly interchange their attri- butes, we see him in the same temple represented as reclining on the seven-headed serpent, ananta (eternity, and moving, like the spirit of god, on the face of the primeval

n other gnostics, whose names are not to be met with in the patristic writings, are often mentioned; such as par'ba (ferho, for instance* the author of the scheme claims, moreover, for his sect the greatest antiquity, bringing forward as a proof that their 'iorefathers' were the builders of all the 'dracontia' temples, even of those beyond 'the great waters' he asserts that the 'just one' who was the mouth- piece of the eternal aeon (christos, himself sent his disciples into the world, placing them under the double protection of sige (silence, the logos, and ophis, the agathodaimon. the author alludes, no doubt, to the favorite expression of jesus "be wise as serpents, and harmless 746. tiom mouatain u utuatod louth-west of cbin, liiioat between china uid tibet. 747. sol. being aitusted in

JASMUHEEN THE FOOD OF GODS

rish the bio-system to a level 3 status and free it from its need of physical food. the technique to stimulate the pituitary gland and increase its natural production of divine amrita is a two part process and part 1 of the technique is well known among those who practice martial arts. divine nutrition program. technique no. 13. part i involves resting the tip of the tongue lightly on the roof of the mouth. basically this connects the electromagnetic flow of energy through the body as in the microcosmic orbit tool. part ii requires us to then stimulate the pituitary gland by sliding the tongue backwards and eventually placing it far enough back to curl under the uvula at the top of the throat, that little thing that hangs down like a u shape at the back of our mouth. to do this we need to

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the whole altar displays feminine colours and emblems, the temple church being dedicated to the virgin maria. the winged horse, or pegasus, argent, in a field gules, is a badge of the templars. the tombs of the templars, disposed around the circular church in london, are of that early norman shape called dos d ne: their tops are triangular; the ridge-moulding passes through the temples and out of the mouth of a mask at the upper end, and issues out of the horned skull, apparently, of some purposely trodden creature. the head at the top is shown in the honour-point of the cover of the tomb. there is an amount of unsuspected meaning in every curve of these templar tombs; but it would at present too much occupy us to more fully explain. the crook part of a bishop s staff shows the undulating

KETAB E SIYAH

ad to the floor. no less in homage does your king demand. yet even before this much is wrought you must cleanse thoroughly the body that kneels by washing each part in turn with water. the race of man is an unclean race, tainted by their great sin. each arm to the elbow, each leg unto the knee shall be cleansed by the purifying spring. upon the face each ear and nostril must be rendered clean and the mouth and neck. make sure each time before prayer you are washed most rigorously before you would enter into the sight of god and entreat him with your pleas. this am i commanded to tell you this have i done. other laws are there yet for you noah and you must commit each to your heart. to you are many things forbidden. each beast that you would eat of must be slain with apt tradition lest its

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

that is, its non-material qualities (its essence. inner qualities and outer aspects- 201- 17 merging with the creator kabbalah is called "the science of the hidden" because it reveals to the one who learns it that which was previously hidden. the true picture of existence is revealed only to the one who apprehends it, as is written in the poem by rabbi ashlag: the miracle truth will radiate, and the mouth will only utter that truth, and all that will be revealed in confidence you will see, but no other! kabbalah is the teaching of that which is secret, since it is hidden from the average reader and becomes revealed only under very special conditions. those who study it will find these secrets gradually become clearer from the teachings themselves, along with special guidance to direct the

LAITMAN M THE KABBALAH EXPERIENCE

a rav. how can a group reach a state in which its relations with the rav would turn into work and what does this notion actually mean? a: baal hasulam wrote about this type of work in his article, a speech for the completion of the zohar. he writes there about a disciple and a rav, but a group and a rav relates to a similar situation. if it is a real group, then it is like one student. at first, the mouth to ear condition for relations and learning is applied, and afterwards, if the group merits it, mouth to mouth is also applied. s u r pa s s i n g t h e t e ac h e r q: while reading the materials on the site, i stumbled across something that aroused my interest. it concerns whether a disciple can surpass one s teacher in one s spiritual quest, and the answer was yes. but how can it be?

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

greek and latin authors, nevertheless contains some fragments of truth. i take the liberty to epitomize it as follows: 119. for some days before his initiation the candidate was expected to preserve perfect chastity, to confine himself to a light diet from which all animal food was excluded, and to purify himself by repeated ceremonial ablutions. when the time came he was conducted at midnight to the mouth of a low gallery along which he had to crawl on his hands and knees. presently he came to the opening of a well which the guide directed him to descend. if he showed the slightest hesitation he was reconducted to the outer world, never again to become a candidate for initiation; if however he attempted to descend, the conductor pointed out to him a concealed ladder which enabled him to c

tions- samples of many- will be sufficient to show this. sophocles, the great tragic poet, says of them: 313. thrice-happy are those mortals who after the contemplation of the mysteries go down into the realms of hades; for there they alone will possess true life: for the rest there is naught but suffering(*sophocles fr. 348, quoted foucart: les mysteres d eleusis, p. 362) 314. plato says through the mouth of socrates in that wonderful death-scene in the phaedo: 315. i fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago, that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods(*plato. phaedo. loeb. edition

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

to thee, great god, lord of truth. i have committed no sin against people. i allowed no one to hunger. i caused no one to weep. 80 end of days i did not murder. i caused no man misery. i did not decrease the offering of the gods. i did not commit adultery. i did not diminish the grain measure. i did not diminish the land measure. i did not deflect the index of the scales. i did not take milk from the mouth of the child. i did not report evil of a servant to his master. i did not catch the fish in their pools. i am purified four times (book of the dead, ch. 125, in nigosian 1990, 30 31) after the talking was done, the heart of the deceased was placed on a scale over against a feather, symbolic of truth. sometimes instead of a feather an image of maat, the goddess of truth, was used. if the

n presented some items that the poem did not share with the christian doctrine, such as some views that he could not derive directly from the bible, although they had wide acceptance among pious angelologists: devils can suffer physical pain and are in a sense always in hell; they were the deities of heathendom; god created men to repopulate heaven after the fall of angels; satan tempted eve from the mouth of the possessed snake; angels, good or evil, know the world by intuition rather than by discourse, and can control the humors in men s bodies to produce dreams and visions. in paradise lost, milton rejects the ancient view that good angels were corrupted by the beauty of women.he argued that the sons of god were never involved with women, because the love they knew was not libidinous. a

derworld the underworld has been typically viewed in various mythical and religious traditions as a world located under the surface of the earth where the spirits of the dead live, often under the rule of a divine being. in ancient religious traditions across the globe, the underworld dimension could be reached through a tunnel or opening that led underground. this opening was often identified as the mouth of a mythical monster. the hero who entered the underworld usually aimed to rescue a loved one or to gain the gift of immortality, almost always in vain. the maori of new zealand explained the origin of humankind s mortality with the descent of their mythical hero maui into her giant mother s own body while she was asleep.however, she awoke while he was in her mouth, and was slain. in re

LIBER 141

y from this comb. xviii of a certain other method of magick not included in the instruction of o.t.o. it may not be altogether inappropriate to allude to a method of vampirism commonly practised. the vampire selects the victim, stout and vigorous as may be, and, with the magical intention of transferring all that strength to himself, exhausts the quarry by a suitable use of the body, most usually the mouth, without himself entering in any other way into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining t

LIBER 777

us est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [q

LIBER AASH

s the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkoma

LIBER ALEPH

ted in the very marrow of thy mind, is the first stop toward the comprehension of the arcanum of change, which is the root of the work of a magus of our holy order. o my son, bind this within thine heart, for its name is the beatific vision. m liber aleph vel cxi 120 do de recto in recto (of virtue in the worthless) ow also then i bid thee use all filial diligence, and attend to this same word in the mouth of thine earliest ancestor (except we adventure to invoke the name fu-hsi) in our known genealogy, the most holy, the true man, lao-tze, that gave his light unto the kingdom of flowers. for being questioned concerning the abode of the tao, he gave answer that it was in the dung. again, the tathagata, the buddha, most blessed, most perfect and most enlightened, added his voice, that there

he restraint of art, which includeth that other of discipline, and its nature is to adorn the will and to admire its strength and its beauty, and to enjoy its victory by anticipation in full confidence, not fearful of time that robbeth them that are ignorant concerning him, how he is but mirage and illusion, incapable to besiege the fortress of the soul. work thou thy will, as i said aforetime by the mouth of eliphas levi zahed, knowing thyself omnipotent, and thine habitation eternity. o my son, attend well this word, for it is an heirloom, and a ring of ruby and emerald in thine inheritance. h the book of wisdom or folly 197 zx de comedia, qu. dicitur (of the comedy, which is called pan) ubtler than the serpent of hermes, o my son, is this way of restraint of art, and thou shalt meet the

LIBER ARCANORUM

owers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be

LIBER CORDIS CINCTI SERPENTE

, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. 11 iii 1. verily and amen! i passed 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 mingl

LIBER CXX

e, and breaths from his nostrils upon them "homage to thee, o thou lord of brightness, at the head of the great house, prince of the night& of thick darkness, i am come forth as a pure khu. my two hands are behind me and my lot is as that of my forefathers! o grant thou me thy mouth, that i may speak therewith, and guide thou to me mine heart in the hour of cloud and darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage to thee, o ra, who in thy setting art tum-heru-khut, of thou divine one, o thou who hast formulated thy father& made fertile thy mother! thou primeval orb, whence all things arise! when thou appearest in the back of thy bark men shout for joy at thee, thou maker of the gods! thou didst stretch out the heaven wherein thy two eyes m

LIBER DCLXXI VEL PYRAMIDOS

above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign of silence defence! i close the mouth of sebek, ply my fear on nile, asar that held not in! behold my radiant peace, ye things abhorred. 10 liber dclxxi for see! the gods have loosed mine hands: asar unfettered stands. hail, asi, hail! hoor-apep cries. now i the son of man arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my ri

though the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or counted in the enumeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from the silence, and the return thereunto in the end (liber 15ouliber domini satanae with commentary 1. my power is above all power in the earth and beyond the stars, i am will itself, the mighty lord satan. comment: satan s power is, from our point of v

LIBER LXVII THE SWORD OF SONG

sical life, in the rue du faubourg-poissonni re. at his house there the frightful scene notes 55 of .68 took place, and it was there too that he was apprehended after the murders which he describes so faithfully in .abysmos. he had just finished this poem with a shriek of triumph, and had read it through to the appalled mathilde .avec des yeux de flamme et de gestes incoh rentes. when, foaming at the mouth, and .hurlant de blasph mes indicibles. he fell upon her with extraordinary violence of passion; the door opened, officers appeared, the arrest was effected. he was com-mitted to an asylum, for there could be no longer any doubt of his complete insanity; for three weeks he had been raving with absinthe and satyriasis. he survived his confinement no long time; the burning of the asylum wi

, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion.one buffet of his hand dashed her back six paces .and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ravished and exhausted on the lybian plain. across the mouth he smote her for a kiss, while she cried .o! thou hast begotten on me twins. and mine also is the serpent, and thou shalt conquer it and it shall serve thee: and they, they also for a guide. she ceased; and he, having come to the world.s end, prepared his chariot. foresquare he builded it, and that double: he harnessed the two sphinxes that he had made from one, and sailed, crabfashion

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

LIBER XV CHYMICAL JOUSTING OF PERARDUA

to the seven silver stars. also was his head right venemous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one. the chymical jousting of brother perardua 3 he slayeth the great dragon called stooping or twisted. now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelve the children of those two-and-twenty. so when he had broken the cucurbirte, he find therein no trace of the seven, but a button of fused gold.as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian b

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

t himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place a hand in his mouth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched forth his right hand and put it into the mouth of the wolf. and when the wolf moved, then the 112 norse mythology fetter hardened, and the more he struggled, the sharper it became. then all the gods laughed except ty lr; he lost his hand. lokasenna, stanzas 37.40, comprise an exchange between ty lr and loki. loki boasts that fenrir tore off ty lr fs arm; ty lr responds that although he may be missing his hand, loki is missing hrodrsv

first two charms appear to have to do with cures, the next several with battle (e.g, charms for dulling enemies f blades, diverting arrows, redirecting enmities to those from whom they originated, quelling fire in a hall, which would have to do with battle if one thinks of the burnings in the sagas and icelandic historical record of the sturlung age. the eighth is rather strange, ironic even, in the mouth of odin: gwherever hate grows, among the sons of a prince, that i can quickly repair. h in the ninth odin announces that he can still storms and high seas. with the tenth there is something of a break, since he says that he can cause witches not to be able to find their way back to their shapes and minds. the tenth and twelfth are battle charms, but the tenth at least differs from the ea

d. although these stanzas are among others that warn about excessive drinking, they appear to allude to some version of the story in which odin visited fjalar. if there was such a version, it has left no other trace. havamal refers explicitly to odin fs acquisition of the mead of poetry in stanzas 104.110. odin says that he visited suttung (104) and got a drink of the mead from gunnlod (105. 106. the mouth of the drill i had make room for me and bore through the rock; over and under me stood the paths of the giants; thus i risked my head. odrerir has gcome up h to the world of men (107, but odin would not have been successful if he had not used gunnlod (108. the next stanza has an incident lacking in snorri fs version of the myth: 109. the next day the frost giants went, to ask counsel of

o say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place his hand in his mouth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched forth his right deities, themes, and concepts 297 hand and put it into the mouth of the wolf. and when the wolf moved, then the fetter hardened, and the more he struggled, the sharper it became. then all the gods laughed except ty lr; he lost his hand. lokasenna, stanzas 37.40, comprise an exchange between ty lr and loki. loki boasts that fenrir tore off ty lr fs hand; ty lr responds that although he may be missing his hand, loki is missing hrodrsvitnir, that is, the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rds. sheep and goats were sacrificed upon the altars, and a scapegoat was appointed to bear the sins of israel. during the age of pisces, the fish was the symbol of divinity and the sun god fed the multitude with two small fishes. the frontispiece of inman's ancient faiths shows the goddess isis with a fish on her head; and the indian savior god, christna, in one of his incarnations was cast from the mouth of a fish. not only is jesus often referred to as the fisher of men, but as john p. lundy writes "the word fish is an abbreviation of this whole title, jesus christ, son of god, savior, and cross; or as st. augustine expresses it 'if you join together the initial letters of the five greek words, hso v cristov qeou ui s swt r, which mean jesus christ, son of god, savior, they will make ic

r supported to a chamber of rest, where she remained till the nervous ecstasy had passed away. iamblichus, in his dissertation on the mysteries, describes how the spirit of the oracle--a fiery d mon, even apollo himself--took control of the pythoness and manifested through her "but the prophetess in delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern; or whether being seated in the adytum on a brazen tripod, or on a stool with four feet, she becomes sacred to the god; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. and when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes fille

a hand emerging from an impenetrable cloud. the cloud signifies the unknowable divinity concealed from man by human limitation. the hand signifies the divine activity, the only part of god which is cognizable to the lower senses. the face consists of a natural trinity: the eyes representing the spiritual power which comprehends; the nostrils representing the preservative and vivifying power; and the mouth and ears representing the material demiurgic power of the lower world. the first sphere is eternally existent and is creative; the second sphere pertains to the mystery of the creative breach; and the third sphere click to enlarge the threefold life of the inner man. redrawn from gichtel's theosophia practica. johann georg gichtel, a profound philosopher and mystic, the most illumined of

. the seven are divided into two groups, one containing three powers and the other four a relationship also shown in the tetractys. the higher group--that of three--becomes the spiritual nature of the created universe; the lower group--that of four--manifests as the irrational sphere, or inferior world. in the mysteries the seven logi, or creative lords, are shown as streams of force issuing from the mouth of the eternal one. this signifies the spectrum being extracted from the white light of the supreme deity. the seven creators, or fabricators, of the inferior spheres were called by the jews the elohim. by the egyptians they were referred to as the builders (sometimes as the governors) and are depicted with great knives in their hands with which they carved the universe from its primordi

orm of fishes or birds, common in ancient times, could give rise to the story, and mayhap jonah was merely picked up by click to enlarge the first incarnation, or matsya avatar, of vishnu. from picart's religious ceremonials. the fish has often been associated with the world saviors. vishnu, the hindu redeemer, who takes upon himself ten forms for the redemption of the universe, was expelled from the mouth of a fish in his first incarnation. isis, while nursing the infant horus, is often shown with a fish on her headdress. oannes, the chaldean savior (borrowed from the brahmins, is depicted with the head and body of a fish, from which his human form protrudes at various points. jesus was often symbolized by a fish. he told his disciples that they should became "fishers of men" the sign of

fying. some maintain that the stone beetles were merely wrapped in the winding cloths at the time of preparing the body for eternal preservation. the following passage concerning this appears in the great egyptian book of initiation, the book of the dead "and behold, thou shalt make a scarab of green stone, which shalt be placed in the breast of a man, and it shall perform for him 'the opening of the mouth" the funeral rites of many nations bear a striking resemblance to the initiatory ceremonies of their mysteries. ra, the god of the sun, had three important aspects. as the creator of the universe he was symbolized by the head of a scarab and was called khepera, which signified the resurrection of the soul and a new life at the end of the mortal span. the mummy cases of the egyptian dead

n the biblical account of the man possessed of devils whom jesus healed by commanding the devils to leave the man and enter into a herd of swine. sometimes the evil spirits entered a patient at the bidding of someone desiring to injure him. in these cases the physician commanded the spirits to return to the one who sent them. it is recorded that in some instances the evil spirits departed through the mouth in the form of clouds of smoke; sometimes from the nostrils as flames. it is even averred that the spirits might depart in the form of birds and insects. the second method of healing was by vibration. the inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. sometimes articles of various colors were

heavens, seven earths, and seven sabbaths. therefore he loved seven more than any other number beneath his throne. 7. the seven planets in the universe are: saturn, jupiter, mars, sun, venus, mercury, and moon. the seven days in the year are the seven days of the week (possibly the seven creative days are meant. the seven gateways in man (male and female) are two eyes, two ears, two nostrils, and the mouth. 8. note. knut stenring differs from other authorities in his arrangement of the planets and days of the week in the following seven stanzas. kircher has still a different order. rev. dr. isidor kalisch, wm. wynn westcott, and the sacred books and early literature of the east adopt the following arrangement. click to enlarge the hebrew letters according to the sepher yetzirah. in the cen

d female. 6th. he caused the letter (r) to predominate in peace, crowned it, combined each with the others, and formed by them saturn in the universe, the sixth day in the year, and the left nostril in man (male and female. 7th. he caused the letter (th) to predominate in grace, crowned it, combined each with the others, and formed by them jupiter in the universe, the seventh day in the year, and the mouth of man (male and female. 9. with the seven double letters he also designed seven earths, seven heavens, seven continents, seven seas, seven rivers, seven deserts, seven days, seven weeks (from passover to pentecost, and in the midst of them his holy palace. there is a cycle of seven years and the seventh is the release year, and after seven release years is the jubilee. for this reason g

d loves the number seven more than any other thing under the heavens. 10. in this manner god joined the seven double letters together. two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build 120 houses, six stones build 720 houses, and seven stones build 5,040 houses. make a beginning according to this arrangement and reckon further than the mouth can express or the ear can hear. chapter five 1. the twelve simple letters (h, v, z, ch, t, i, l, n, s, o, tz, q) symbolize the twelve fundamental properties: speech, thought, movement, sight, hearing, work, coition, smell, sleep, anger, taste (or swallowing, and mirth. 2. the simple letters correspond to twelve directions: east height, northeast, east depth; south height, southeast, sou

divided three against three, and one in the midst of them (balance. twelve stand in warfare: three produce love and three hatred; three are life-givers and three are destroyers. 8. the three that cause love are the heart and the two ears; the three that produce hatred are the liver, the gall, and the tongues; the three life-givers are the two nostrils and the spleen; and the three destroyers are the mouth and the two lower openings of the body. over all these rules god, the faithful king, from his holy habitation in all eternity. god is one above three, three are above seven, seven are above twelve, yet all are linked together. 9. there are twenty-two letters by which the i am (yah, the lord of hosts, almighty and eternal, designed and created by three sepharim (numbers, letters, and soun

MASTERING WITCHCRAFT

ce of a spell, if you learn how to project it correctly. this projection is known as fascination. generally speaking, the power can be projected by strong mental action alone. however, most practitioners find it much easier to do when accompanied by a gesture of some sort. strangely enough, witch power seems to be more strongly emitted from some areas of the body than others. these are: the eyes, the mouth, the hands, and the genital organs. because of this fact, the gesture has a more important function than merely a psychological prop for the practitioner. in fact, when you wish to exercise your witch powers directly, especially in sexual matters, there are three things you should endeavour to do: 1. fix your victim intently with your eyes. 2. get into manual contact with him. 3. contriv

he use of limbs and blocking up the avenues of the senses, the inherent witch power can be let free to wander abroad, either in an invisible form as a disembodied and clairvoyant astral body, or a semiembodied, half-materialized fetch. the witches' cord itself is often used for this purpose of immobilization. for the sensory deprivation itself, a mask is worn, covering the entire head but leaving the mouth free to breathe. this is sometimes referred to as a witches' cradle or witches' bridle (not to be confused with the old scottish instrument of torture of the same name. second, the mask and the cord are both also used in ceremonial coven initiations, and here they symbolize the blindness and bondage imposed by the mundane world upon the candidate. in neither of these cases is the cord li

MICHAEL FORD WITCHMOON

that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the breast of women, and of men and children through their nipples. this incubus proves difficult to get rid of as it exists almost exclusively on the astral plane. very rarely was it said to manifest anywhere else but dream

d illusions of the individual mind. many of the sorceries of the human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as strong as your will and as swift as your mind. great afterlife survival techniques which have been discovered and remain as possibilities were obtained from the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipot

nd eye is termed by spare as 'becoming all sensation. an ocean of dead forms, shaped according to their past loves and lusts, by which flesh is made known through belief. sigil making, a form of what zos termed 'sentient symbols (18, is a pictorial means of enfleshing the desire by belief and exhaustion (i.e. sexual or sensory deprivation. the ghosts urge a flow with each drop of blood given from the mouth of asmodeus and hecate. continual streams of inspiration cascade in fountainesque patterns of lunar sight. the effect of 'sigilization' or' sigil making' is not a means of explaining the sorceries of zos, however only a useful tool or method of focus made flesh. sigils can be made in any way which is useful and inspirational to the sorcerer, in whom the desire of belief is to awaken the

f an 'x, representing the crossing from the day side (waking) into the night side (dream- astral) as well as the crossroads themselves. the sorcerer should then burn, in a small cauldron, incense of jasmine and frankincense and concentrate upon the sigil of black eagle. facing the altar, intone: spirit of the elder spheres, that of water, earth fire and air thee i invoke! the lightning flash from the mouth of the serpent, that o great spirit of asmodeus, to which the lineal streams flow from the lines of which thy shall walk only of thy sound of wings shall give thee sight of reverse. of raven night and hollow s dance, from a waning moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of the elder spheres; of

ineal streams flow from the lines of which thy shall walk only of thy sound of wings shall give thee sight of reverse. of raven night and hollow s dance, from a waning moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of the elder spheres; of water, earth, fire and air thee, thee i invoke! the lightning flash from the mouth of the serpent, o great spirit of asmodeus; the lineal streams flow, the lines which can be walked only if the sound of thy wings gives sight in reverse. of raven night and hollow s dance, with a waning moon across the land, serpent and spider, dragon and wolf, i give thee life, fleshing your wisdom and essence unto my presence. a dream of ice and blood a dream of ice and blood. it linge

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ools, and a further 50,000years before crops were cultivated and metallurgy was discovered. hence, by all scales ofevolutionary reckoning, we should still be far removed from any basic understanding ofmathematics, engineering or science but here we are, only 7,000 years later, landingprobes on marsso, how did we inherit wisdom, and from whom? and most mysterious of all, we have the following from the mouth of one of theacclaimed co-founders of the theory of evolution, alfred wallace himself: some intelligent power has guided or determined the development of man and in the fascinating book mankind child of the stars, max h. flint and otto o.binder detail a very important anomaly..molybdenum, a very rare metal plays an important role as a trace element in the physiol-ogy of all earth creatur

quakes and inundations that engulfed that warlike peoples.destruction of britaingeologists claim that in the late tertiary age, or early quaternary, land between norway, iceland, andscotland collapsed. this comparatively recent submergence, as mr. edward clodd states is his prim-itive man, was coincident with the opening up of the north sea, formerly the estuary of the river rhine,the widening of the mouth of the english channel and the sinking of the lands between devon and brit-tany, in addition to the tremendous break-up of territories and islands in the hebridean sea, deposits innorthern ireland establishing immense regions of bogs, the piling up of mountains and the cutting outof enormous meteoric-formed fiords in norway, and last, but not least, the devastation suffered by theshetlan

in a paragraph: i was journeying down thecolorado river in a boat, alone, looking for minerals. some forty two miles up the river from the eltovar crystal canyon, i saw on the east wall, stains in the sedimentary formation about 2,000 feet abovethe river bed. there was no trail to this point, but i finally reached it with great difficulty. above a shelf,which hid it from view from the river, was the mouth of the cave.there are steps leading from this entrance some thirty yards to what was, at the time the cavern wasinhabited, the level of the river. when i saw the chisel marks on the wall inside the entrance, i becameinterested, securing my gun and went in.during that trip, i went back several hundred feet along the main passage till i came to the crypt inwhich i discovered the mummies. o

f the earth and the abodes of the norse demigods (calledasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriately called hel) and was involved in the world's creation. bycomparison, the bhagavata purana (3.11.30) states that at the end of brahma's day, the devastationtakes place due to the fire emanating from the mouth of sankarshana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the universe (bhagavata purana 3.8.3),beneath the lower planetary systems.more connections to the v edic tradition can be found in the norse lore, but they go beyond the presenttopic.tibet tibetan buddhist perspective of the nagas comes from cho-yang's year of tibet edition. among

ful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's life],a flame of fire emanates from the mouth of ananta (bhagavata purana 2.2.26) sage patanjali, the author of yoga-sutras, is considered by some to be an incarnation of shesha. he isthe author of the mahabhashya, the celebrated commentary on the grammar of panini, and a defense ofthat work against the criticisms of philosopher katyayana. his name allegedly represents that he fell asa small snake from heaven into the palm of panini

al associations ada news reports that proctor and gamble (who make fluo-ride-based toothpaste) has unpublished findings which refute the carcinogenicity of fluoride. proc-tor and gamble in march 1990 publish their paper on fluoride and bone cancer (rats) and leave out theirdata on mice. the rat studies confirm an earlier study that proved that fluorides in food resulted in pre-cancerous growth in the mouth. in contradiction to their own results, p&g declares that fluoride doesnot cause precancerous or cancerous changes .1990 william j. clinton runs reelection in arkansas and barely wins. he then declares his objective tobring his circle of power to washington d.c. as president of the united states. the arkansas depart-ment of pollution (why not department of clean water) tests the rivers i

MICHAEL W FORD THE VAMPIRE GATE

some believe the astral is controlled by this subconscious activated force. one should think in terms of being a manifestation of this dragon, for instance: i saw a beast coming up out of the sea, having ten horns and seven heads. on his horns were ten crowns, and on his heads, blasphemous names. the beast which i saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. the dragon gave him his power, his throne, and great authority. revelations the beast or dragon, much like the assyrian tiamat of old, can represent the luciferian who has mastered the aspects of ahrimanic yoga, that is the power of the demons of the flesh and mind. the control of demons in the body relate to the chakra points which can be focused to heighten individual mind a

MICHAEL WYNN THE SOUL TRAVELERS

list of arbitrary herbs and arbitrary body parts of arbitrary animals, and throwing them into a stirring cauldron on arbitrary nights of the year--michael wynn's "the soul travelers" 40 famous phrases: a journey into absurdity likewise any one may cure the tooth-ache with the stone that is in the head of the toad; also, if any one shall catch a living frog before sun-rise, and he or she spits in the mouth of the frog, will be cured of an asthmatic consumption--likewise the right or left eye of the same animal cures blindness; and the fat of a viper cures a bite of the same. black hellebore easeth the head-ache, being applied to the head, or the powder snuffed lip the nose in a moderate quantity. coral is a well-known preservative against witchcraft and poisons, which if worn now, in this

rometheus defied zeus and stole fire from the gods. azazel taught man the sciences and sorcery. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being

MICHAEL W FORD NOX UMBRA

places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace of

MOODY RAYMOND A LIFE AFTER LIFE

nd sleep. dying, we tell ourselves, is like going to sleep. this figure of speech occurs very commonly in everyday thought and language, as well as in the literature of many cultures and many ages. it was apparently quite common even in the time of the ancient greeks. in the iliad, for example, homer calls sleep "death's sister" and plato, in his dialogue the apology, put the following words into the mouth of his teacher, socrates, who has just been sentenced to death by an athenian jury [now, if death is only a dreamless sleep] it must be a marvelous gain. i suppose that if anyone were told to pick out the night on which he slept so soundly as not even to dream, and then to compare it with all the other nights and days of his life, and then were told to say, after due consideration, how m

MORALS AND DOGMA

e demagogue becomes a usurper it does not follow that he was all the time a hypocrite. shallow men only so judge of others. the truth is, that creed has, in general, very little influence on the conduct; in religion, on that of the individual; in politics, on that of party. as a general thing, the mahometan, in the orient, is far more honest and trustworthy than the christian. a gospel of love in the mouth, is an avatar of persecution in the heart. men who believe in eternal damnation and a literal sea of fire and brimstone, incur the certainty of it, according to their creed, on the slightest temptation of appetite or passion. predestination insists on the necessity of good works. in masonry, at the least now of passion, one speaks ill of another behind his back; and so far from the "brot

conquered. the sword is also, in the bible, an emblem of speech, or of the utterance of thought. thus, in that vision or apocalypse of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even

nd honor, whose life denies both. it is curious to see with what a marvellous facility many bad men quote scripture. it seems to comfort their evil consciences, to use good words; and to gloze over bad deeds with holy texts, wrested to their purpose. often, the more a man talks about charity and toleration, the less he has of either; the more he talks about virtue, the smaller stock he has of it. the mouth speaks out of the abundance of the heart; but often the very reverse of what the man practises. and the vicious and sensual often express, and in a sense feel, strong disgust at vice and sensuality. hypocrisy is not so common as is imagined. here, in the lodge, virtue and vice are matters of reflection and feeling only. there is little opportunity here, for the practice of either; and ma

rs and frailities of humanity. no human hand ever built the wall, nor ever shall, that will keep out affliction, pain, and infirmity. sickness and sorrow, trouble and death, are dispensations that level everything. they know none, high nor low. the chief wants of life, the great and grave necessities of the human soul, give exemption to none. they make all poor, all weak. they put supplication in the mouth of every human being, as truly as in that of the meanest beggar. but the principle of misery is not an evil principle. we err, and the consequences teach us wisdom. all elements, all the laws of things around us, minister to this end; and through the paths of painful error and mistake, it is the design of providence to lead us to truth and happiness. if erring only taught us to err; if m

or the word; and which _thought_ or _spirit_ was personified as the goddess neith. she, too, was a divinity of _light, and mother of the sun; and the feast of lamps was celebrated in her honor at sais. the creative _power, another manifestation of deity, proceeding to the creation conceived of in her, the divine _intelligence, produced with its word the universe, symbolized by an egg issuing from the mouth of kneph; from which egg came phtha, image of the supreme intelligence as realized in the world, and the type of that manifested in man; the principal agent, also, of nature, or the creative and productive fire. phre or re, the sun, or celestial light, whose symbol was [mystic symbol, the point within a circle, was the son of phtha; and tiphe, his wife, or the celestial firmament, with t

gs were made by him, and without him was not anything made that was made. in him was life, and the life was the light of man; and the light shineth in darkness, and the darkness did not contain it" it is an old tradition that this passage was from an older work. and philostorgius and nicephorus state, that when the emperor julian undertook to rebuild the temple, a stone was taken up, that covered the mouth of a deep square cave, into which one of the laborers, being let down by a rope, found in the centre of the floor a cubical pillar, on which lay a roll or book, wrapped in a fine linen cloth, in which, in capital letters, was the foregoing passage. however this may have been, it is plain that john's gospel is a polemic against the gnostics; and, stating at the outset the current doctrine

esent no offerings whatever, kindle to him no fire, dedicate to him no sensible thing; for he needs nothing, even of all that natures more exalted than ours could give. the earth produces no plant, the air nourishes no animal, there is in short nothing, which would not be impure in his sight. in addressing ourselves to him, we must use only the higher word, that, i mean, which is not expressed by the mouth--the silent inner word of the spirit. from the most glorious of all beings, we must seek for blessings, by that which is most glorious in ourselves; and that is the spirit, which needs no organ" strabo says "this one supreme essence is that which embraces us all, the water and the land, that which we call the heavens, the world, the nature of things. this highest being should be worshipp

brew camp was a quadrilateral, in sixteen divisions, of which the central four were occupied by images of the four elements. the four divisions at the four angles of the quadrilateral exhibited the four signs that the astrologers called _fixed, and which they regard as subject to the influence of the four great royal stars, regulus in leo, aldebaran in taurus, antares in scorpio, and fomalhaut in the mouth of pisces, on which falls the water poured out by aquarius; of which constellations the scorpion was represented in the hebrew blazonry by the celestial vulture or eagle, that rises at the same time with it and is its paranatellon. the other signs were arranged on the four faces of the quadilateral, and in the parallel and interior divisions. there is an astonishing coincidence between t

cal constellations, were from aries to virgo, inclusive; and the latter from libra to pisces, inclusive. hence the good angels and genii, and the bad angels, devs, evil genii, devils, fallen angels, titans, and giants of the mythology. the other thirty-six constellations were equally divided, eighteen on each side, or, with those of the zodiac, twenty-four. thus the symbolic egg, that issued from the mouth of the invisible egyptian god kneph; known in the grecian mysteries as the orphic egg; from which issued the god chumong of the coresians, and the egyptian osiris, and phanes, god and principle of light; from which, broken by the sacred bull of the japanese, the world emerged; and which the greeks placed at the feet of bacchus tauri-cornus; the magian egg of ormuzd, from which came the a

a soul: nothing else, active or inactive, existed. then he had this thought _i will create worlds; and thus he created these different worlds; air, the light, mortal beings, and the waters "he had this thought _behold the worlds; i will create guardians for the worlds_ so he took of the water and fashioned a being clothed with the human form. he looked upon him, and of that being so contemplated, the mouth opened like an egg, and speech came forth, and from the speech fire. the nostrils opened, and through them went the breath of respiration, and by it the air was propagated. the eyes opened; from then came a luminous ray, and from it was produced the sun. the ears dilated; from them came hearing, and from hearing space. and, after the body of man, with the senses, was formed-"he, the univ

s, ascribed to sanchoniathon; that of the greeks, composed by hesiod; that of the egyptians, the atlantes, and the cretans, preserved by diodorus siculus; the fragments of the theology of orpheus, divided among different writers; the books of the persians, or their boundehesh; those of the hindus; the traditions of the chinese and the people of macassar; the cosmogonic chants which virgil puts in the mouth of iopas at carthage; and those of the old silenus, the first book of the metamorphoses of ovid; all testify to the antiquity and universality of these fictions as to the origin of the world and its causes. at the head of the causes of nature, heaven and earth were placed; and the most apparent parts of each, the sun, the moon, the fixed stars and planets, and, above all, the zodiac, amo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

munity, which great blessing was supposed to be brought by her as a direct and beneficent gift from the gods. page 208 asculapius. the worship of asculapius was introduced into rome from epidaurus, whence the statue of the god of healing [178]was brought at the time of a great pestilence. grateful for their deliverance from this plague, the romans erected a temple in his honour, on an island near the mouth of the tiber. roman divinities. janus. from the earliest ages janus was regarded by the romans with the utmost affection and veneration, as a divinity who ranked only second to jupiter himself, and through whom all prayers and petitions were transmitted to the other gods. he was believed to preside over the beginnings of all things, hence it was he who inaugurated the years, months, and

and beneficence, and the gifts conferred by them on mankind. in conclusion, the gods were invoked for a continuance of their favour, and when the service was ended a feast was held. page 225 oracles. the desire to penetrate the dark veil of futurity, and thereby to avert, if possible, threatened danger, has animated mankind in all ages of the world. prophetic knowledge was sought by the greeks at the mouth of oracles, whose predictions were interpreted to the people by priests, specially appointed for the purpose. the most famous of these institutions was the oracle of apollo at delphi, which was held in general repute all over the world. people flocked from far and near to consult this wonderful mouth-piece of the gods, one month in the year being specially set apart for the purpose [195]

e gods, one month in the year being specially set apart for the purpose [195] the priestess who delivered the oracles was called the pythia, after the serpent python, which was killed by apollo. having first bathed in the waters of the castalian spring, she was conducted into the temple by the priests, and was seated on a sort of three-legged stool or table, called a tripod, which was placed over the mouth of a cave whence issued sulphurous vapours. here she gradually became affected in a remarkable manner, and fell into an ecstatic condition, in which she uttered wild and extraordinary phrases, which were held to be the utterance of apollo himself; these the priests interpreted to the people, but in most cases in so ambiguous a manner that the fulfilment of the prediction could not easily

he fleece. their perilous task being now accomplished, jason and medea quitted the grove, and hastened on board the argo, which immediately put to sea. murder of absyrtus..meanwhile aetes, having discovered the loss of his daughter and the golden fleece, despatched a large fleet, under the command of his son absyrtus, in pursuit of the fugitives. after some days' sail they arrived at an island at the mouth of the river ister, where they found the argo at anchor, and surrounded her with their numerous ships. they then despatched a herald on board of her, demanding the surrender of medea and the fleece. page 257 medea now consulted jason, and, with his consent, carried out the following stratagem. she sent a message to her brother absyrtus, to the effect that she had been carried off against

at him with one of his unerring darts, shot him in the shoulder, so that for the first time the god experienced the agony of mortal suffering. heracles then demanded of him permission to take cerberus to the upper-world, and to this aides consented on condition that he should secure him unarmed. protected by his breastplate and lion's skin heracles went in search of the monster, whom he found at the mouth of the river acheron. undismayed by the hideous barking page 283 which proceeded from his three heads, he seized the [251]throat with one hand and the legs with the other, and although the dragon which served him as a tail bit him severely, he did not relinquish his grasp. in this manner he conducted him to the upper-world, through an opening near troezen in argolia. when eurystheus behe

ONYX TABLET OF SET

its chief manifestation, the temple. know that the opposite is also true: our "service" is a manifestation of our being greedy little pigs, for we know the secret: for each gift we give, for each true revelation we reveal, a greater gift returns to us. in this we experience the way of being of set himself, for in the fullness of time his gift will come full cycle, creating a new race of gods. as the mouth of set once said "i look forward to greeting you young gods and goddesses on the path" church of satan letter of iii nomination upon nomination to the nine you have been approved as a candidate for elevation to the priesthood of mendes. certain procedures must now be followed before the council will make a decision concerning your formal ordination. it is the purpose of this communique t

ality time on my own initiation, and to deal with any frustrations that might otherwise build up. back toward the end of the rkb era, there were a number of priests who took formal/announced leaves of absence. for one reason or another, probably related to the stresses of that time, many of those leaves of absence did not result in improved relations after they were over. they left a bad taste in the mouth, and after the rkb era priests did not announce formal leaves of absence. however, formal or not, i took a couple such leaves, as did other priests who are still active in the temple. having left the rkb era so far behind, i see no reason at this point why we would avoid formal leaves of absence, announced on the priesthood mailing list and in our roster, and such formal leaves of absenc

born of your wisdom, even as i am near to you and the essence of my being is enshrined within you" in the name of set, i, his high priest upon earth, name you to our fellowship and cast you forth- beyond the abyss- to walk in ways of strangeness and of beauty. you are become as xepera, the self-created one, and you are a glory to your race and a brilliance before the eye of set. on the opening of the mouth to my understanding the task of the priesthood is to communicate personal initiation. this has a twofold aspect. one is the learning of all languages lest the gifted race be sundered during the growing individuation of the temple. the second (which is really a much more concentrated form of the first) is to administer those shocks needed to help initiates remember why they are here. the

e correction is needed, and sometimes without even thinking it through you give one. sometimes this shock is what the person needs desperately; other times it's what causes him to leave the temple. what is this phenomenon? is it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall o

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

h and comprehend the difference between something good and something bad, or between what he likes and dislikes, even before he is capable of speech. however, even though he has the power to divide and comprehend, he cannot combine the letters of thought until he becomes capable of speech. this is because the power to combine is higher than the comprehension of binah. the five organs of speech of the mouth (the throat, palate, tongue, teeth and lips) divide the letters of speech exactly according to how they were divided and combined in thought (this is as explained above that "the mother (binah) lends the clothing (the five gevurot) to the daughter (malchut" etc) nonetheless, it is also stated in the zohar, that "the father (chochmah-insight) founded the daughter (malchut-speech. in other

ishment was greater and therefore more praiseworthy. we see that there are two types of speech. there is "speech of speech, which is actual speech and there is "speech of thought, which is not a revealed speech. when one thinks something in his mind or feels something in his heart, he does not necessarily have to reveal it to others in speech. this is the matter of "the heart did not reveal it to the mouth" in kabbalah, actual speech is called dibur, whereas "speech of thought" is called amirah. now, as explained earlier, the source of actual speech is higher than the source of speech of thought. this can be understood from the verse in the torah where g-d tells moshe to speak (daber) to the men, and to say (emor) to the women. the reason for the difference in terminology is because of the

ommand of the king, that he commands that something be done and brought out into actuality. for example, the fact that the utterance "let there be light, is a command and should be fulfilled, is "action of speech. in other words, action of speech is the actual command for the action of "let there be light" or "let there be a firmament (another aspect of action of speech is the actual movements of the mouth and lips that bring out the particular sounds of speech. this too is called action of speech, since he is actualizing his desire to speak etc. there are times when speech is not a command and does not pertain to action. in such cases too, action of speech is when the sounds of speech are brought out into actuality, as explained above) now, the effect which comes about from the speech of

five gevurot) to the daughter (malchut. these five gevurot are called "menatzepach, which is an acronym made up of the five letters in the hebrew alphabet which end words. these letters are? and only come at the end of words. because they are end letters which "stop" and end the words, they are considered to be an aspect of gevurah (constriction and limitation. likewise, there are five organs in the mouth from which the letters issue. these are the throat, tongue, palate, lips and teeth. the five organs of speech are also called the five gevurot because they limit and define the voice into specific letters. in hebrew, all the letters of the alphabet are consonants, which stop and give form to the voice. the letters aleph, chet, hei and ayin are formed by the constriction of the throat. th

h. the "simple substance" is the "breath and voice" of the speech. the "breath and voice, in and of itself, is simple and has no specific form. this "breath and voice" is made up of a composite of the fire, water and vapor of the breath of the lungs, as explained before. on the other hand, the "form" of speech is the divisions and combinations of the letters which are formed by the five organs of the mouth from which they issue. now, it is the "simple substance, the voice itself, which binds the combinations of letters together, similar to a cord which is threaded through a pearl necklace. just as the thread holds all the pearls together, unifying them into one necklace, so too the voice travels through the divisions of the letters and binds them to form words and sentences (as mentioned p

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

the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the female was created, for the torah goes on to describe how gg-d caused a deep sleep to descend upon the man c h and so forth. we shall now explain this. from the primordial [world of] adam kadmon, the 72-name was not manifest; only the 63-name began to manifest via the mouth, the nose, etc. this is why [the torah] begins with the letter beit, referring to the 63- name. when the 63-name issued forth [from adam kadmon, it was manifest as the vowels of the 63-name, this being the mystical meaning of the primordial kings [of edom. this is referred to by the phrase gthe heavens and the earth, h which alludes to the seven kings that were broken. since the letter h

n be interpreted as meaning gking nebuchad, h nebuchad alluding to nimrod. the idol-statue that nebuchadnezzar made was intended to fulfill the same function as the city and idol-tower that nimrod built. furthermore, nebuchadnezzar also built his statue with the power of divine names, for he took the headband [tzitiz] of the high priest, on which was engraved g-d fs name havayah, and placed it on the mouth of the idol. the priestly garments, including the high priest fs headband, had been captured by nebuchadnezzar with the fall of jerusalem and taken to babylonia. thus, the statue spoke and said, gi am g-d, your g-d. h it was actually speaking the truth, for the divine name [on the headband] was speaking, but the people were tricked into thinking that the statue was saying this. the ariza

spective left-members. in this sense, netzach can be considered a projection of chesed onto the plane of active relationship; chesed can be considered a projection of chochmah onto the plane of emotion, and so forth. he ascended to chesed, which is referred to in this verse as gyour birthplace. h [chesed is called gbirthplace h] because any drop of fertile seed is from chesed, which is ghidden in the mouth of ima, h as is known. although we said above that intellect is prerequisite for procreation, this does not of course negate the additional necessity for attraction, or ideally, love. in fact, if the intellect is functioning properly and there are no obstructions, it will naturally produce the emotional response appropriate to the intellectual understanding (ima. in this case, the apprec

ed is thus seen as the gday, h or midah, that accompanies all the other gdays. h this means simply that chesed is the fundamental emotion, the basis of all the others. love, or caring, is what engenders all other emotions, for if a person does not care about another person or thing, he will have no emotions toward it, positive or negative. he is the one that transfers the five states of chesed to the mouth of ima. although da fat and binah are separate gbrains, h the abstract intellect of ima also possesses latent, innate tendencies toward emotional response. thus, da fat is referred to in the zohar as being present gin the mouth of ima, h3 poised to be expressed as emotions through speech.4 therefore, the five states of chesed [of da fat] are alluded to in his [name] by the letter hei [wh

ham consulted with his friends in order to demonstrate that even if they counseled him against fulfilling g-d fs command he would do it anyway, and to demonstrate that he was fulfilling g-d fs command with full awareness of what he was doing, not impetuously. the arizal on parashat lech lecha 88 as long as abraham was uncircumcised, he could not couple, for the supernal chesed that is revealed in the mouth of ima withdraws when it reaches the foreskin [mam-re] therefore advised him to circumcise himself. the mouth of ima signifies malchut of ima, the expression of the intellect as it passes from ima to z feir anpin. if the chesed issuing from ima to z feir anpin encounters a foreskin, a blockage, in the yesod of z feir anpin, it recedes back into ima. z feir anpin is thus left without the

himself, for they would gain nothing by it. but mam-re, whose main sweetening occurs through coupling, did advise abraham to circumcise himself. for as long as abraham was uncircumcised, chesed withdrew from him and he [i.e, mam-re] could not be sweetened. he therefore advised him to circumcise himself. this is the meaning of gand g-d appeared to him c, h i.e, now that chesed has been revealed in the mouth of ima, because abraham circumcised himself, the shechinah appeared to him, in order to receive these states of chesed. nukva prepared to receive the states of chesed that would sweeten her inherent gevurah. and how did the shechinah appear to him? g cin the plains of c, h meaning gin the strength of h: g-d revealed himself to abraham in the strength of the states of gevurah, which are a

air under the lower lip 6 abundant in kindness the hair of the jaw bone 7 and truth the lack of hair on the cheeks 8 storing kindness the upper layer of the beard 9 to thousands the short hairs between the upper and lower layers of the beard 10 bearing iniquity the small hairs near the throat 11 and transgression the fact that these small hairs are all of equal size 12 and sin the lack of hair in the mouth 13 and acquits the lower layer of the beard it will be noted that these two(#8 and #13) are the upper and lower layers of the beard proper. as opposed to all the other parts of the beard in this table, these two extend downward. these two mazalot couple and bestow beneficence on z feir anpin and nukva. this is why it is said that these hairs reach the level of the navel [of arich anpin

in jerusalem, chanukah 5761. the arizal on parashat vayishlach (3) 172 thus, we have answered question 8a in the opening of this exposition. and since this king personifies da fat, as we said, and [therefore] comprises all the others, it is stated in the account of his rule that gthe name of his city was dinhavah. h holy da fat draws [the consciousness of] the supernal chesed.which is revealed in the mouth of ima13.from the supernal mind [i.e, ima, and transmits it] to the bride [i.e, nukva [nukva] continuously requests this chesed from it [i.e, from da fat. we will see that the remainding kings personify the midot; thus, this first one, corresponding to da fat, comprises them all. the gmouth of ima h is the point at which the intellect, ima, begins to express itself. inasmuch as chesed is

fying her left knee and heel; judah personifying her malchut; and benjamin her yesod; while joseph personifies the yesod of z feir anpin. the above description moves freely between the actual nomenclature of the sefirot and their anatomical correlates. chesed-gevurah-tiferet correspond to the right arm, left arm, and torso; netzach-hod correspond to the right and left legs; malchut corresponds to the mouth; and yesod corresponds to the womb in the female and the reproductive organ in the male. 2 in our texts, binyamin appears with the second yud seven times (genesis 35:18, 42:4, 43:14, 43:16, 43:29, 45:12, 49:27. 3 yoma 9a. the arizal on parashat miket 209 this what is alluded to in parashat mikeitz, that joseph personified the masculine principle and the others personified the feminine pr

cities for pharaoh c, h i.e, for the evil inclination. the word pharaoh is composed of the same letters as is the word for gthe neck h [ha-oref. pharaoh: pei-reish-ayin-hei. ha-oref: hei-ayin-reish-pei. the gstore cities h are the body [which the evil inclination seeks to orient toward materialism] so that it serve as a means for the evil inclination to strengthen itself. g cpithom c h refers to the mouth, for it is there that all the sensual lusts of eating and drinking, which strengthen the evil inclination [are expressed. thus, the word pithom can be seen as formed of the words for gthe mouth of the abyss h [pi tehom, for [the evil inclination] says ggive! give!9 [more] to eat and drink! h and the abyss swallows without end. g cand raamses h can be seen as formed of the words for gan e

remiah fs dirge over the destruction of the first temple. elul is associated with the nose [of nukva. in the associations above, the two nostrils are associated with tiferet and da fat, which define the middle axis of the sefirotic tree, just as the nose is on the central axis of the face. in sefer yetzirah, elul is associated with sexuality, carnal gknowledge h in the biblical idiom. this leaves the mouth, which is not associated explicitly with any month, but whose presence [in this array] is hidden. 6 lamentations 1:16. 7 ibid.1:13. the arizal on parashat bo (3) 17 the mouth, the organ of speech, is associated with malchut, the sefirah of expression. this same order applies to the [association between nukva and the months due to its relationship with the] male [z feir anpin: tishrei is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r right eye. sol left eye .luna mouth .mercury (who is the messenger of the gods) right nostral. mars left nostral. venus these latter represent here the sonoriferous sense. the right and left eye, the luminous sense, as the sun and moon are the luminaries of-the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body, are under mars and venus. the mouth is under mercury, the messenger and the speaker. this spiritual consciousness is a focus of the action of neschamah.the lower will-power should control the descent of this spiritual consciousness the golden dawn: volume i book one into the ruach, and thence into the nephesch, for the consciousness must <211> descend into the nephesch before the images of the sphere of sensation can be pe

re cut off from the three supernals in daath, at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the edomite kings. and because in daati-i was the greatest rise of the great serpent of evil, therefore is there, as it were, another sephirah, making for the infernal or averse sephiroth, eleven instead of ten. and hence were the rivers of eden desecrated, and from the mouth 194 the golden dawn: volume i1 book 7kuo of the dragon rushed the infernal waters in daath. and this is leviathan, the crooked serpent. but between the devastated garden and the supernal eden, yod <147> he vau he elohim placed the letters of the name and the flashing sword that the uppermost part of the tree of life might not be involved in the fall of adam. and thence it was necessary t

iris. he is the tempter, accuser, and punisher of the brethren and in egypt is represented mostly with the head of a water-dragon, the body of a lion or leopard, and the hindparts of a water-horse. he is the administrator of the power of the evil triad: the stooping dragon, apophrassz. the slayer of osiris-szathan toophon. the brutal power of demonic force-bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates. the invisible station of harpocrates is in the path of samekh, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-krattist. 5. the stations

ee y i rrl, ta-aur taaa p 8 tharpesh can also be spelt tharpeshest cardinal points: north anmehitt f l y e 2 i south phaestt+ p y rt east e-eebtt fie west emantt cupit harpocrates: ho-or-po-kratt-i st zwup--0- t t p b i& evil persona a p o p ss-zi &fl04p&c 0 stooping dragon szathan-toophon (j&ga. df q n slayer of osiris essz 6 t c 0 brutal power of demonic force ommoo szathan ow pa- hebn power of the mouth of the power of destruction 354 the golden dawn: volume 111 book five <116> the egyptian god-forms of the neophyte grade the stations of the god-forms used in our symbolism come under two heads: 1. visible stations. 2. invisible stations. the visible stations are the places of the officers, each of whom has a special astral shape suitable to the forces he represents. on the dais are plac

re force of attack is required- especially in charging of talismans and the like. generally, it is best to have the thumbs and all the fingers extended- but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. herewith also, may be combined the attribution of the planets to the head (mars to the right nostril, mercury to the mouth, etc, as explained in the microcosm lecture, sending at the same time an imaginary ray of colour of the planet desired from the part of the head attributed to it. but, when finished, be careful to withdraw the rays again or they will remain like so many outlets of astral force and thus exhaust you. the best way to protect yourself against this is to give the sign of silence immediately

centre and of the'lroice of the silence" which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together- beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and touch the centre of the lower lip with the left forefinger. close the other fingers and thumb, and drop the right hand to the side. imagine that a watery vapor encircles and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is

RELIGIOUS TENANTS OF THE YEZIDI

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 drinking a bowl of milk into which a sheikh has spat, which ceremony is called h l by the ara

spell over a few chapters of the koran, and write a tolerable hand; but he could not explain to me the meaning of several words in the yezeedee poem. the kaww ls fr. 2 have been so frequently brought before the reader in the exercise of their peculiar office, that little further fn. 1. the reader will here remember a practice common among the brahmins of india, who pour water from the ganges into the mouth of the dying. fn. 2. kaww l literally means one who can speak fluently, an orator. p. 132 needs to be added under this head. they are the musicians of the community, and as music and dancing form so important a part in the worship of the yezeedees, theirs is the most numerous of all the sacerdotal castes. they are confined to the villages of ba-sheaka and ba-haz ni, but are frequently se

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

the young israelite, alphonse de ratisbonne, is the most remarkable fact of this kind. imagination is creative not only within us but without us by means of our fluidic projections, and undoubtedly the phenomena of the labarum of constantine and the cross of migne should be attributed to no other cause. the magic chain of speech was typified among the ancients by chains of gold, which issued from the mouth of hermes. nothing equals the electricity of eloquence. speech creates the highest intelligence in the most grossly constituted masses. even those who are too remote for actual hearing understand by sympathy and are carried away with the crowd. peter the hermit convulsed europe by his cry of ggod wills it! h a single word of the emperor electrified his army and made france invincible. pr

ee and for thee. pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall awake together. silence and adieu! h we must not close this chapter without giving some details on black magic for the benefit of the curious. the practices of thessalian sorcerers and roman canidias are described by several ancient authors. in the first place, a pit was dug, at the mouth of which they cut the throat of a black sheep; the psyllae and larvae presumed to be present, and swarming round to drink the blood, were driven off with the magic sword; the triple hecate and the infernal gods were evoked, and the phantom whose apparition was desired was called upon three times. in the middle ages, necromancers violated tombs, composing philtres and unguents with the fa

the child, who was brought in clothed as for baptism, and was murdered on the steps of the altar immediately after his communion. his head, cut by one blow from the body, was set palpitating upon the great black host which covered the bottom of the paten, and then transported to a table where mysterious lamps were burning. the exorcism began, an oracle was besought of the demon, and an answer by the mouth of the head to a secret question which the king dared not make aloud and had confided to no one. a strange and feeble voice, which had nothing human about it, was heard presently in the poor little martyr's head, saying in latin: vim patior. gi suffer violence h. at this reply, which doubtless announced to the sick man that hell no longer protected him, a horrible trembling seized the mo

ted the man or cup and were found also on the left, near the stone of benjamin, the high priest would read: gthe mercy of the lord is weary of the offences of benjamin, which outrage him in his love. therefore he will pour out on him the chalice of his wrath, h etc. when the sovereign priesthood ceased in israel; when all oracles were silenced in the presence of the word made man, and speaking by the mouth of the most popular and mildest of sages; when the ark was lost, the sanctuary profaned and the temple destroyed; the mysteries of the ephod and teraphim, no longer 130 the ritual of transcendental magic traced on gold and precious stones, were written, or rather drawn, by some learned kabalists on ivory, parchment, gilt and silvered copper, and, finally, on simple cards, which were alwa

ROBERT KIRK WALKER BETWEEN WORLDS

ctice of evil angels [in] their sucking of blood and spirits out of witches' bodies till they drain them into a deformed and dry leanness, to feed their own [body or] vehicles withal [so] leaving what we call the witches' mark behind [this is] a spot, that i have seen, as a small mole, horny and brown coloured; through which, when a large brass pin was thrust, either in buttock, nose, and roof of the mouth, until it bowed and became crooked, the witches, both men and women, neither felt a pain nor did bleed, nor knew the precise time when this [action] was done to them, their eyes only being covered. now the air being given a body as well as earth, no reason can be given why there may not be particles of a more vivified spirit form of it for procreation, than is possible to be [formed] of

RUBY TABLET OF SET

es of satan the diabolical trinity: the biblical satan has a trinity, as jehovah has a trinity. as jehovah assumes the role of father, satan assumes the role of the father figure. jesus christ is likened to the antichrist. at one point they are both flesh and blood. and the satanic spirit becomes the counter to the holy spirit. revelation 16:13 and i saw three unholy spirits like fire come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. the biblical authority of satanic churches and temples: revelation 2:9 i know thy works, and tribulations, and poverty (but thou art rich, and i know the blasphemy of them which say they are jews and are not, but are the synagogue of satan. christians should rally to our cause. their own ultimate

sense. rather he was an embodied manifestation of the gods. human shells for him to inhabit might be required, but the "actual" pharaoh was immortal. in this verse may also be found one of the assumptions behind the practice of mummification: if the body is permitted to dissolve, the ba("heart-soul) and ka("double) cease to exist and are absorbed by the objective universe [see the book of opening the mouth, translated by sir e.a. wallis budge] the star is the silver star (a:.a) of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a l

w is rarely without some stirring of the foreboding" it remains ironic that many of magus lavey's satanists, with the clue to understanding in their hands, continued with a fear of the eventual new yet to come. in the book of lucifer the question of life without a biological body is addressed in chapter x, life after death through fulfillment of the ego. the church's stand on immortality, through the mouth of its magus, was this: religionists have kept their followers in line by suppressing their egos. by making their followers feel inferior, the awesomeness of their god is insured. satanism encourages its members to develop a good strong ego because it gives them the self-respect necessary for a vital existence in this life. if a person has been vital throughout his life and has fought to

ed by the exotic. i grant that the soul that was cleopatra, for example, might have survived, but hardly expect to find her occupying several contemporary bodies simultaneously. such farfetched declarations begin as amusing and end as pathetic self-deceptions if they are not first abandoned in favor of other entertainments. i presume that the lord of darkness was not merely pulling my leg through the mouth of his high priest- things would have been far easier for me personally had he been doing so- and the setian in me wanted very much to know how it was possible to have been a priest of set in old khem and again now. it was the start of a long search involving reading, stress, questioning, ritual, and a lot of hard thought and work. the answer to that question, as originally conceived, wa

these objects is the mind. beyond the mind is the intellect. beyond the intellect is the transcendent self. beyond the transcendent is the unmanifest. beyond the unmanifest is the person. there is nothing beyond the person, it is the limit, the highest that can be reached. this is the secret and the mystery [nine ringings of the bell] so it is done. north solstice working of the ritual of opening the mouth purpose: to establish a magical link between the subjective and objective universes of the celebrant, and to invoke the energies of the draconian current [prepare the chamber. the pentagram of set should be centered above the altar on the west wall of the chamber as a symbolic gateway to the tuat. emphasis should be placed on egyptian symbolism, as is appropriate to the nature of the rit

living embodiment of the indwelling powers of darkness. may your spirit (khu) purify me and help me. you are a master of the universe. you are unique; the companion of your devotees. may you give me a mouth and my words that are in it will follow me and my heart (ab) in its hour into the flame of night. may i be given a mouth so that my essence becomes with all of the gods. through the opening of the mouth do these words come forth as tongue and teeth unite in the ecstasy of creative utterance. may my words be charged with the essence of my being. may my ka come into being as the embodiment of my words. i am become the truth-speaking one in the magical universe and i say: i will shine like a star in the firmament. may i be given my own mouth. may i speak with it in the presence of the migh

ty will come to him then, and that the god thoth will furnish a person with magical spells and that he will send us to the god set, who is the powerful guardian of a person's mouth and a defender. the god temu can slay one, but he can also guard one. may my mouth be opened. may my mouth be opened up. now, the god set is the only one who has the "mighty one of enchantments" with which one can open the mouth. concerning the gods here: i am the goddess sekhet. i sit with those who are in the vastness of the great breath of life. i am the god sokaris who dwells in the fourth and fifth angles of the shining trapezohedron. now, may all of the magical spells and all of the words that have been spoken here alert the gods and may i encounter the company of the gods. xepera xeper xeperu! i have come

te ones. i will not comment on personal experience in this regard, as i reserve the right to a few secrets. c. guidelines for using objects to carry aroma if the target persons are going to handle the objects, place the oil where it won't contact their skin. avoid anything that someone may put into their mouth, unless you are willing to accept the consequences of inadvertent poisoning or burns to the mouth and face tissue. plan your moves, and apply the oils 15 min to an hour before the expected company. it takes awhile for the oils to dissipate into the atmosphere, so that no one spot can be localized as the source. it is important to keep the room closed and not ventilated, and warmer rather than cool. if heavy odors are a problem, air the room out before you begin. take into account any

ectively (for the hair. if you are of mixed blood such as i am, the human's flesh should be half red and half yellow, divided vertically. black magicians would use the black earth. i have included examples of both the male and female subjects. the menstrual blood is mixed into the red ochre prior to its use as the outline of the snake and the eyes of the shape-shifter. adj'abani (bat) is drawn at the mouth of the "u" as the facilitator of movement and communication. it is drawn in black and red. the sandpainting i have described is enclosed in a giant pentagram, drawn in red. this is, of course a setian touch to honor set. each "leg" of the pentagram should have a reproduction of the central sandpainting in it. a participant stands inside each "leg" of the pentagram. if you have more than

SABBATIC KABALA OF THE CROOKED PATH

this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one. the compositi

lute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic

SALMANRUSHDIE THESATANICVERSES

recognizable, face of the supreme. for many of his fans, the boundary separating the performer and his roles had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him an exhausted look. there was, too, something coarse about the nose, the mouth was too well fleshed to be strong, the ears were long-lobed like young, knurled jackfruit. the most profane of faces, the most sensual of faces. in which, of late, it had been possible to make out the seams mined by his recent, near-fatal illness. and yet, in spite of profanity and debilitation, this was a face inextricably mixed up with holiness, perfection, grace: god stuff. no account

e did not become a star, serving his apprenticeship in a succession of minor knockabout comic parts. he remained calm, unhurried, as though he could see the future, and his apparent lack of ambition made him something of an outsider in that most self-seeking of industries. he was thought to be stupid or arrogant or both. and throughout the four wilderness years he failed to kiss a single woman on the mouth. on-screen, he played the fall guy, the idiot who loves the beauty and can't see that she wouldn't go for him in a thousand years, the funny uncle, the poor relation, the village idiot, the servant, the incompetent crook, none of them the type of part that ever rates a love scene. women kicked him, slapped him, teased him, laughed at him, but never, on celluloid, looked at him or sang to

that he had not felt so wonderful since the day in his eighteenth year when he had finally learned how to ride a bicycle. the moment the words were out he became afraid that he had spoiled everything, that this comparison of the great love of his life to the rickety bike of his student days would be taken for the insult it undeniably was; but he needn't have worried, because pamela kissed him on the mouth and thanked him for saying the most beautiful thing any man had ever said to any woman. at this point he understood that he could do no wrong, and for the first time in his life he began to. feel genuinely safe, safe as houses, safe as a human being who is loved; and so did pamela chamcha. on the seventh night they were awakened from dreamless sleep by the unmistakable sound of somebody

topped for breath, clenching and unclenching his fists, she said softly to his wife "everything will be required of us, and everything will be given" when he heard this formula, which people all over the village were beginning to parrot as if they knew what it meant, mirza saced akhtar went briefly out of his mind, raised his hand and knocked ayesha senseless. she fell to the floor, bleeding from the mouth, a tooth loosened by his fist, and as she lay there mrs. qureishi hurled abuse at her son-in-law "o god, i have put my daughter in the care of a killer. o god, a woman hitter. go on, hit me also, get some practice. defiler of saints, blasphemer, devil, unclean" saeed left the room without saying a word. the next day mishal akhtar insisted on returning to the city for a complete medical c

ullahs at the jamme masjid which used to be the machzikel hadath synagogue which had in its turn replaced the huguenots' calvinist church- and dr. uhuru simba the man-mountain in african pill-box hat and red-yellow-black poncho who had led the successful protest against _the aliens show_ and whom mishal sufyan hated more than any other black man on account of his tendency to punch uppity women in the mouth, herself for example, in public, at a meeting, plenty of witnesses, but it didn't stop the doctor _he's a crazy bastard, that one, she told chamcha when she pointed him out from the attic one day _capable of anything; he could've killed me, and all because i told everybody he wasn't no african, i knew him when he was plain sylvester roberts from down new cross way;fucking witch doctor, i

what'd i do" anahita smiled back sweetly "dju ever think, hanif, that maybe people don't like you very much" when it became known that the granny ripper had struck again, suggestions that the solution to the hideous killings of old women by a "human fiend- who invariably arranged his victims' internal organs neatly around their corpses, one lung by each ear, and the heart, for obvious reasons, in the mouth- would most likely be found by investigating the new occultism among the city's blacks which was giving the authorities so much cause for concern- began to be heard with growing frequency. the detention and interrogation of "tints" intensified accordingly, as did the incidence of snap raids on establishments "suspected of harbouring underground occultist cells. what was happening, althou

display in the shop-window, thanks a lot. they went to a gaming club full of ecstatic lordlings, and allie had left fast when elena's attention was elsewhere. a week later, ashamed of herself for being such a coward, for rejecting her sister's attempt at intimacy, she sat on a beanbag at world's end and confessed to elena that she was no longer a virgin. whereupon her elder sister slapped her in the mouth and called her ancient names: tramp, slut, tart "elena cone never allows a man to lay a _finger" she yelled, revealing her ability to think of herself as a third person "not a goddamn fingernail. i know what i'm worth, darling, i know how the mystery dies the moment they put their willies in, i should have known you'd turn out to be a whore. some fucking communist, i suppose" she wound d

id body, a spectre in desperate need of its lost physical casing- for it is known to archangels that the soul or ka cannot exist (once the golden cord of light linking it to the body is severed) for more than a night and a day "i can help you" he promised, and the young soul looked at him in wild disbelief. gibreel leaned forward, grasped the ka's face between his hands, and kissed it firmly upon the mouth, for the spirit that is kissed by an archangel regains, at once, its lost sense of direction, and is set upon the true and righteous path- the lost soul, however, had a most surprising reaction to being favoured by an archangelic kiss "sod you" it shouted "i may be desperate, mate, but i'm not that desperate- after which, manifesting a solidity most unusual in a disembodied spirit, it st

they, our masters. mistresses, too. the heaviness in his limbs, the heat, and in his ears a buzzing like bees on summer afternoons. it would be easy to faint. he does not faint. he stands among the kneeling children, waiting for the pimps. and when they come, he at last takes out, and presses to his lips, his unquiet horn: the exterminator, azraeel. o o o after the stream of fire has emerged from the mouth of his golden trumpet and consumed the approaching men, wrapping them in a cocoon of flame, unmaking them so completely that not even their shoes remain sizzling on the sidewalk, gibreel understands. he is walking again, leaving behind him the gratitude of the whores, heading in the direction of the borough of brickhall, azraeel once more in his capacious pocket. things are becoming clea

SATANIC BIBLE

nient excuses for vicious and irresponsible actions. anyone who says "we must try to understand" those who make life miserable for those undeserving of misery is aiding and abetting a social cancer! the apologists for these rabid humans deserve any clobberings they get at the hands of their charges! mad dogs are destroyed, and they need help far more than the human who conveniently made froths at the mouth when irrational behavior is in order! it is easy to say "so what- these people are insecure, so they can't hurt me" but the fact remains- given the opportunity they would destroy you! therefore, you have every right to (symbolically) destroy them, and if your curse provokes their actual annihilation, rejoice that you have been instrumental in ridding the world of a pest! if your success

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that person s body. possessing these components, the statue came to be possessed with the spirit of the gods. daily rituals included clothing and cleaning the statues and offering food to the gods. other rituals took place periodically to protect the statues. hymns were sung and prayers spoken. festiv

or example, if news of the death reached a person when he or she was away from home, that person was to cry when first learning of the death. traveling home, the person could cry again whenever he or she felt sadness. upon reaching the border of the home province, then of the hometown, and finally the door of the home, the person was required to wail and cry. after the death, mourners put rice in the mouth of the deceased. then the body was washed and dressed and sealed in a coffin, along with food, clothing, and gifts. the coffin would remain in the home for three months before burial. a soul seat and cloth were set next to the coffin, and food and drink were offered there for the next three months, as it was believed that the soul would remain in the house for that period of time. for co

SEPHER YETZIRAH WESTCOTT

e of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them. 2. he hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be. 3. these twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment. 5. for he shewed the combination of these letters

produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the

ed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth day of the week, and the left nostril of man. he produced tau, and referred it to beauty; he crowned it, combined and formed with it jupiter in the universe, the seventh day of the week, and the mouth of man. by these seven letters were also made seven worlds, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday; gimel to jupiter and sunday; daleth to mars and monday; kaph to the sun and tuesday; peh to venu

id he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in warfare; three are friends, three are enemies; three are life givers; three are destroyers. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the other. 4. and after that our father abraham had perceived and understood, and had taken down and engraved all these things, the lord most high (55) revealed himself, and called h

d. 50. happiness, or a good end, or simply good, tubh. 51. misery, or an evil end, or simply evil, roh. 52. this hebrew version omits the allotment of the remaining six. mayer gives the paragraph thus--the triad of amity is the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body. 53. god. in this case the name is al, el. 54. this last paragraph is generally considered to be less ancient than the remainder of the treatise, and by another author. 55. the lord most high. oliu adun. adun or adon, or adonai, adni, are commonly translated lord; eliun, oliun, is the more usual form of "the most high one" 56. him. rittangelius give

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

balanced dry food. this food is easily made by mixing the proper ratio of powdered dried meat and flour made of grains and perhaps legumes. finely chopped dried fruit may also be added along with the correct ratio of salt, sugar and fat. this mix may be made into a paste or dough and then baked into a sort of thin cookie or hard tack. pieces of these cookies can then be broken off and hydrated in the mouth as needed, and when added to what is found along the way, they will keep a traveler well fed for many days. the next bodily need to consider is exercise. bodies were meant to move about freely to promote blood flow and strong digestion. muscles need to be stretched and pulled and trained in pairs and groups and the only way to do that is to use them. even those who do hard physical labor

SIFRA DETZNIYUTHA

-not; her nakedness will be uncovered.92 she is your mother, surely, for understanding (hnyb, binah) you shall call mother..93 10 chapter three nine precious formations were given over to the beard. whatever is hidden, and is manifested as not, is found to be supernal and precious, thus the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen as not. 4) the cheeks are covered from this side and from that side. 5) among them are visible apples red like a rose. 6) in one tress hang the strong black ones, even unto the breast. 7) the lips, red as a rose, are bare. 8) short ones descend over the throat, a

nited. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

lattened, as if crushed in; his gloveless hands were knotted at the joints, and, large, bony, and muscular, dangled from lean, emaciated wrists, as if not belonging to them. his features had the painful distortion sometimes seen in the countenance of a cripple, large, exaggerated, with the nose nearly touching the chin; the eyes small, but glowing with a cunning fire as they dwelt on glyndon; and the mouth was twisted into a grin that displayed rows of jagged, black, broken teeth. yet over this frightful face there still played a kind of disagreeable intelligence, an expression at once astute and bold; and as glyndon, recovering from the first impression, looked again at his neighbour, he blushed at his own dismay, and recognised a french artist, with whom he had formed an acquaintance, an

SIR WALLIS BUDGE EGYPTIAN MAGIC

like all the egyptian priests, had his head shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underworld, and by the island of the nile, and by the inundation, etc, to restore life to the dead body, if only for the smallest possible time, so that the truth of his accusation against the widow might be proved. thus adjured zaclas touched the mouth and the breast of the dead man three times with some plant, and having turned his face to the east and prayed, the lungs of the corpse began to fill with breath, and his heart to beat, and raising his head and shoulders he asked why he had been called back to life, and then he begged to be allowed to rest in peace. at this moment zaclas addressed him, and telling him that he had the powe

n off the nose and ears of the watcher they placed models of these members in their places. those who heard these words looked fixedly at the young man, who at once put up his hands and touched the members, whereupon his nose came off in his hand, and his cars slipped through his fingers on to the ground. the end of the story does not concern us, and so we pass on to note that the act of touching the mouth which zaclas performed is, of course, a part of the ceremony of "opening the mouth" which is so often referred to in religious texts, and was considered of extreme importance for the welfare of the dead, 1 and that the power of bringing back the dead to life which apuleius ascribes to the priest or magician was actually claimed some thousands of years before christ by the sages of egypt

serpent! i am the flame which shineth upon the opener of hundreds of thousands of years, and the standard of the god tenpu" or as others say "the standard of young plants and flowers. depart ye from me, for i am the divine lynx" some p. 60 have thought that the snake's head represents the serpent which surmounts the ram's head on the urhekau instrument used in performing the ceremony of "opening the mouth" 1 the kher-heb priest touching the statue of the deceased with the urhekau instrument to effect the "opening of the mouth (from the papyrus of ani, plate 15) 16. the amulet of the menat, this amulet was in use in egypt as early as the vith dynasty, and it was worn or held or carried with the sistrum by gods, kings, priests, priestesses, etc; usually it is held in the hand, but it is oft

h hour during the day, until the shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o apep, enemy of ra! the flame which cometh forth from the eye of horus advanceth against thee. thou art thrust down into the flame it of fire and it cometh against thee. its flame is deadly to thy soul, and to thy spirit, and to thy words of power, and to thy body, and to thy shade. the lady of fire prevaileth over thee, the flame pierceth thy soul, it maketh an end

ndon, 1895, pp. 53, 56. 100:1 in the worth riding of yorkshire evil influences were averted by means of a living black cock which "was pierced with pins and roasted alive at dead of night, with every door, window, and cranny and crevice stuffed up (see blakeborough, wit, character, folk-lore and customs of the north riding of yorkshire, london, 1898, p. 205. 101:1 the following words are put into the mouth of epistemon in damonologie, in forme of one dialogue, london, 1603, second booke, chap. v. pp. 44, 45. 102:1 oriental 646, fol. 29b ff. p. 104 chapter iv. magical pictures and formula, spells, etc. from what has been said above it is clear that the egyptian believed it possible to vivify by means of formula and words of power any figure made in the form of a man or animal, and to make i

the deceased says "my message to you is my words of power. i shine from the sektet boat, i am horus the son of isis, and i have come to see my father osiris" 3 "i have become a spirit in my forms, i have gained the mastery over my words of power, and it is decreed for me to be a spirit" 4 "hail, thou that cuttest off heads, and slittest brows, thou who puttest away the memory of evil things from the mouth of the spirits by means of the words of power which they have within them. let not my mouth be shut fast by reason of the words of power which thou hast within thee. get thee back, and depart before the words which the goddess isis uttered when thou didst come to cast the recollection of evil things into the mouth of osiris" 5 on the amulet of the buckle we have inscribed the words "may

ly the millions of the spirits (khu. and she meditated in her heart, saying 'cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto ra in heaven and upon earth' now behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. now the divine one (i.e, ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path p. 138 whereby the great god went forth, according to his hearts desire, into his double kingdom. now the holy god arose

f nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, and each cheek was fastened a bandage or strip of linen; over the forehead went four pieces of linen, on the top of the head two, outside the mouth two, and inside two, over the chin two, and over the nape of the neck four large pieces; there were p. 189 to be twenty-two pieces to the right and to the left of the face passing over the two ears. the lady of the west is then addressed in these words-"grant thou that breathing may take place in the head of the deceased in the underworld, and that be may see with his eyes, and that he m

ceremonies would require several days, and it is clear that only the wealthy could afford the expense which must have attended such elaborate obsequies; for the poorer classes of men the various ceremonies must have been greatly curtailed, and at a very early period we find that a shortened form of ritual had taken their place. of all the ceremonies, the most important was that of the "opening of the mouth and eyes" which was performed either on the mummy itself or upon a statue which represented it. it has already been stated that the egyptians believed that they could transmit to a statue the attributes of the person in whose image it was made, and similarly that that which was done to the statue of the mummified person was also done to it. the use of a statue instead of the actual mummy

came actors in scenes which were intended to represent the events which took place in connexion with the burial of osiris, with whom the deceased is now identified; the two women took the parts of the goddesses isis and nephthys, and the men those of the gods who helped them in the performance of their pious duties. from the scenes 2 which accompany the texts 3 relating to the ceremony of opening the mouth and eyes we see that it began with the sprinkling of water round about the statue or mummy from four vessels, one for each quarter of the earth, and with the recital of addresses to the gods horus, set, thoth, and sept; this act restored to the deceased the use of his head. the sprinkling of water was followed by a purification by means of incense, also contained in four vases, one for e

vessels, one for each quarter of the earth, and with the recital of addresses to the gods horus, set, thoth, and sept; this act restored to the deceased the use of his head. the sprinkling of water was followed by a purification by means of incense, also contained in four vases, one for each of the four quarters of the earth. the burning p. 194 of this sweet-smelling substance assisted in opening the mouth of the deceased and in strengthening his heart. at this stage the sem priest dressed himself in the skin of a cow, and lying down upon a kind of couch pretended to be asleep; but he was roused up by the am-asi priest in the presence of the kher-heb and the am-khent priest, and when the sem priest had seated himself upon a seat, the four men together represented the four children of horus

SIX WAYS OF KNOWLEDGE

ing to use the interface between your actions, your psyche, and your senses is something that can only be explored on a personal level. the responsibility for making these explorations lies with the magician. the other sensory modes, taste and smell, have a great deal less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet i

SOLOMON

ed itself in the footstep, which the leaf resembled. 2. basan xeis. cp. matt. viii. 6, 29; xiv. 24; mark v. 7] 69. and i said to him "tell me by what angel thou art frustrated" and he answered "by iameth" and i glorified god. i commanded the spirit to be thrown into a phial along with ten jugs of sea-water of two measures each [1. and i sealed them round above the marbles and asphalt and pitch in the mouth of the vessel. and having sealed it with my ring, i ordered it to be deposited in the temple of god. and i ordered another spirit to come before me [1. cp. john ii. 6] 70. and there came before my face another enslaved spirit, having obscurely the form of a man, with gleaming eyes, and bearing in his hand a blade. and i asked "who art thou? but he answered "i am a lascivious spirit, enge

i. 22 and isa. xxviii. 16. cp. matt. xxi. 42, mark xii, 10, luke xx, 17] 119. and after seven days, being reminded of the epistle of adares, king of arabia, i called my servant and said to him "order thy camel and take for thyself a leather flask, and take also this seal. and go away into arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring in front of the mouth of the flask, and (hold them) towards the blast of the spirit. and when the flask is blown out, thou wilt understand that the demon is (in it. then hastily tie up the mouth of to flask, and seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. and if on the way it offer thee gold or silver or treasure in return for letting it go, see that thou be

. and bring the demon to me. and now depart, and fare thee well" 120. then the youth did as was bidden him. and he ordered his camel, and laid on it a flask, and set off into arabia. and the men of that region would not believe that he would be able to catch the evil spirit. and when it was dawn, the servant stood before the spirit's blast, and laid the flask on the ground, and the finger-ring on the mouth of the flask. and the demon blew through the middle of the finger-ring into the mouth of the flask, and going in blew out the flask. but the man promptly stood up to it and drew tight with his hand the mouth of the flask, in the name of the lord god of saba th. and the demon remained within the flask. and after that the youth remained in that land three days to make trial. and the spirit

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

lf. of what value is knowledge if it not a living power in a person s life. wisdom must be such a living power. the goal is not mere knowledge of the devine: it is actual divinization. but knowledge of the kind contained in the little book is painful to the transitory nature in human beings, and is bitter in the stomach. to the same extent however it is bliss to the eternal nature and so sweet in the mouth like honey. if christianity is to become a real force upon earth it can only be in this way through an initiation of humanity. thus it strikes dead all that still belongs to the human being s lower nature: 136 christianity as mystical fact their corpses will lie in the street of the great city, which spiritually is called sodom and egypt, where their lord was also crucified. 146 by these

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nce..rlw) went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birth, circumcision/initiation, death in battle, and rebirth through the opening of the mouth ceremony. popular among easterners, his first cult site being pelusium in the eastern delta, his worship quickly spread to border areas, where he was identified with local gods of initiation. two examples of such cult sites are kharga in the south, which has always been primarily a nilotic culture area, and the libyan settlement of ombos, wherein set was identified with the local god ash

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e person needed its body as a kind of base or reference point. if a body could not be recovered, had it, for example, been destroyed by fire or lost at sea, it was a serious matter. in cases such as these, a statue or a kind of reconstruction or artistic portrait would be used for the departing spirit. an important ritual was performed at the funeral service of the departed, called the opening of the mouth. this ceremony was a magical treatment of the mouth and other apertures of the body to ensure the spirit s ability to continue to hear, see, eat, and so forth, should it need to in the spirit world. the egyptians also performed this ceremony over statues and paintings, to endow them with a form in the afterworld. sources: ruffle, john. ancient egypt: land of the priest-king; egyptian tem

uggest that their supplicants fold their hands, bow their head, close their eyes, and so forth, the followers of islam have many exact procedures that must be observed in their prayers. before prayer, there is the ritual purification (tahara, which at the very least requires washing the face and the hands to the elbows, rubbing the head with water, and bathing the feet to the ankles. in addition, the mouth, nose, and teeth must receive a thorough cleansing. if water should be unavailable to someone on a journey or away from home, clean earth or sand may be substituted in an abbreviated ritual exercise of cleansing. in a city or village, the call to prayer (adhan) is announced from a minaret or tall building by a muezzin, a crier. when the worshippers have assembled, another crier issues th

messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 332 glossary stigmata marks on a person s body resembling the wounds inflicted on jesus christ (c. 6 b.c.e. c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural re

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

en route to bombay. sailors off ceylon still report seeing her pass them before disappearing into the fog. inhabitants along bay chaleur of new brunswick, canada, sight a fire ship that has been appearing for more than a century. some theorize the ship was an immigrant vessel that sailed mistakenly into the bay instead of the gulf of st. lawrence. struck by lightning, it burned and ran aground at the mouth of the restigouche river. many new englanders claim to have seen another burning vessel, the palatine, a ship from holland that met with foul play during christmas week, 1752, and sunk off block island near the coast of rhode island. in his poem the palatine, john greenleaf whittier (1807 1892) made the unfortunate tragedy of the ill-fated ship a part of american literature. sources: ric

november 5, a resident of bristol, connecticut, who was out walking his dog at dawn, said that he had sighted a giant birdlike creature the size of an ultralight plane flying over a community center. in addition to the ancient native american legends of the thunderbird, there are certain old pioneer records that support the existence of giant birdlike creatures in the skies of north america. from the mouth of the illinois river at grafton to alton (illinois, a distance of 20 miles, the mississippi river runs from west to east, and its north bank (the illinois side) is a high bluff. when the first white men explored the area, they found that some unknown muralist from some forgotten tribal culture had engraved and painted hideous depictions of two gigantic, winged monsters. the petroglyphs

together. place the handmade linens and other items she would use one day in the home of her hopes. the lovers kiss. some anthropologists theorize that the origin of the kiss of affection is to be found in a mother s caresses and gentle nibbles on her child s body. out of these maternal caresses grew the kiss of feeling and reverence as known today. however, the act of kissing one s sweetheart on the mouth as a form of affection did not develop until comparatively late in the evolution of love. among semitic people, a kiss on the cheek has been considered a traditional form of blessing or greeting for centuries. some ancient romans kissed a person s eyes or mouth as a form of greeting, but it was done in a cursory manner. roman husbands kissed their wives on the mouth at the end of the day

in harming another. from the latin praedator and praedari, meaning to seize as plunder. sabbath a day set apart as one of religious worship and rest from work observed on sunday for christians, saturday in judaism and some christian denominations. from the greek sabbaton, via the latin sabbatum, and hebrew sabba, meaning rest. spittle something that looks like or is saliva, which is secreted from the mouth. superstition the belief that certain actions and rituals have a magical effect resulting in either good or bad. from the latin stem superstition, and superstes, meaning standing over or in awe. taboo something that is forbidden. in some cases can refer to something being sacred, therefore forbidden, such as in polynesian societies. from the tongan tabu, said to have been introduced into

messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 312 glossary stigmata marks on a person s body resembling the wounds inflicted on jesus christ (c. 6 b.c.e. c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural re

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

nvaders from spain as legend told it. after about 714, the gothic monarchy of spain had been replaced by the institutions of the conquering arabs, and a short time after spain had fallen to the moors, it became the most prosperous and civilized country in the west. within a few more years, the arabs had extended their european empire north of the pyrenees mountains to the south of france and from the mouth of the garonne to that of the rhone. in 732, charles martel of france stemmed 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 gardu

eatly on supernatural elements to aid them in achieving invulnerability. they employed rituals compounded of self-hypnotism, mass-hysteria, and drugs. at the height of their ceremonies, the initiates reached a state of frenzy wherein they would smash their clenched fists against unyielding surfaces until the blood flowed from broken knuckles. then after a period of spasmodic twitching, foaming at the mouth and screaming hysterically, they would roll about on the ground until they became unconscious. at this point, they were led into the inner temple to be taught the magical secrets of the tong and to receive their power of invulnerability against death at the hands of a foreigner. the imparting of invulnerability was followed by the blood oath of the tong, in which each initiate drank a me

messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 290 glossary stigmata marks on a person fs body resembling the wounds inflicted on jesus christ (c. 6 b.c.e..c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural r

THE GOD OF THE WITCHES

wn come in the morning to themayor's house and are presented, the one with a fine holland shirt, the other with a shift of the samematerial, elegantly adorned with ribbons of all the colours of the rainbow. with these begin the procession,and immediately after them a party bearing a large dish, in which is placed a calf's head, with a purse of the god of the witcheschapter iv. the rites42money in the mouth. round the buds or young horns is wreathed a chaplet composed of all the flowers of theseason. over this the besant[*1] is held at the end of a pole by a man dressed in singular uniform. nowcomes the mayor and his aldermanic body; at the sound of the music, of which there is great plenty, thewhole are put in motion, youth, age and even decrepitude, begin to dance, and in this way quit th

hurt. the knights criedout mockingly, when the murder was consummated "he wished to be king, he wished to be more than king,just let him be king."the account continues with a description of the appearance of becket's body after death "he did not seem tobe dead, but by the vivid colour, the closed eyes and mouth, to be asleep. the limbs did not throb, no rigor ofthe body, no discharge issuing from the mouth or nostrils, nor was anything of the kind seen throughout thenight by the watchers. but the flexibility of the fingers, the peace of the limbs, the cheerfulness andgraciousness of the face, declared him a glorified man, even if his life and the cause of his passion had beensilent" this condition is not in accordance with the appearance of a body after death by the kind of woundswhich kil

THE KEY TO THE MYSTERIES

ing would make us take it back; but when death is premature, the soul regrets life, and a clever thaumaturgist would be able to recall it to the body. the sacred books indicate to us the proceeding which must be employed in such a case. the prophet elisha and the apostle st. paul employed it with success. the deceased must be magnetized 279 by placing the feet on his feet, the hands on his hands, the mouth on his mouth. then concentrate the whole will for a long time, call to itself the escaped soul, using all the loving thoughts and mental caresses of which one is capable. if the operator inspires in that soul much affection or great respect, if in the thought which he communicates magnetically to it the thaumaturgist can persuade it that life is still necessary to it, and that happy days

THE MIDDLE PILLAR

ing in the tub. feel your doubts and worries siphon out with the water, leaving you feeling relaxed and energized. don't rush when getting up. the purifying breath exercise this simple exercise is an extension of the rhythmic breath and should be employed at the end of all meditations. take a deep full breath and hold it in for a few seconds. then pucker the lips, leaving only a narrow opening in the mouth. exhale the air strongly through the mouth, gradually and slowly forcing the air out through the small opening in the lips until all the air is gone. relax for a moment while maintaining the balance of the air, then repeat. this will impel an automatic rebound of the chest whenever the exhalation of breath is completed in this fashion. repeat this technique over a long period of time unt

and tense the muscles of your face, squeezing your eyes shut. with your mind's eye, see your face contorted with muscular tension. then exhale. release the tension and imagine the muscles of your face slipping back into their natural pose with the eyes gently closed. repeat two or three times. next, inhale and tense the jaw and neck, clenching the teeth and pushing the tongue against the roof of the mouth. visualize your face with lips pressed firmly shut. then exhale and release the tension and let your jaw and tongue relax. repeat as before. now turn your attention to the shoulders and upper arms, tensing them as you inhale, using your elbows to press down on the floor. visualize your shoulders against the floor as you hold them stiffly, slightly off the floor as they seem to shrink inw

THE MOTHMAN PROPHECIES

6, 1967, mrs. gladys fusaro of huntington, new york, received a phone call from a woman claiming to be princess moon owl. the princess gave her this statement to pass on to me "the pebbles on the beach are washed under the bridge where the birds gather and where rays of light show through- on the ohio side of the river, at the little cluster of shops and dwellings called kanauga, the stoplight at the mouth of the bridge was malfunctioning that afternoon. it was stuck on green and the rush-hour traffic along route 7 was creeping past in confusion. traffic was backing up in both directions and at 5 p.m. the bridge was laden with slow-moving lines of cars and trucks in both directions. the light on the point pleasant side had always been recalcitrant, remaining red for so long that many regul

THE ROSICRUCIAN MANIFESTOS

. for as this is the whole sum and content of our rule, that every letter or character which is in the world ought to be learned and regarded well; so those are like unto us, and are very near allied unto us, who do make the holy bible a rule of their life, and an aim and end of all their studies: yea to let it be a compendium and content of the whole world. and not only to have it continually in the mouth, but to know how to apply and direct the true understanding of it to all times and ages of the world. also, it is not our custom to prostitute and make so common the holy scriptures; for there are innumerable expounders of the same; some alleging and wresting it to serve for their opinion, some to scandal it, and most wickedly do like it to a nose of wax, which alike should serve the div

e which is the right reward of the romish seducers, who have vomited forth their blasphemies against christ, and as yet do not abstain from their lies in this clear shining light. in germany all their abominations and detestable tricks have been disclosed, that thereby he may fully fulfill the measure of sin, and draw near to the end of his punishment. therefore one day it will come to pass, that the mouth of those vipers will be stopped and the triple crown will be brought to nought, as thereof at our meeting shall more plain and at large be discoursed. for conclusion of our confession, we must earnestly admonish you, that you put away, if not all, yet the most books written by false alchemists, who do think it but a jest, or a pastime, when they either misuse the holy trinity, when they

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

herein dead fishes be, poisonous things, nameless; the eightfold fear, misshapen crab and worm, the intolerable sperm, lewd dragons, slime-built. stagnant, the foul mere crawled, moved, gave tongue, the essential soul of dung that lived and stung; that spoke: no word that living head may hear. last, a dark woman pressed the world unto her breast, soothed and caressed with evil words and kisses of the mouth of sin *the temple of the holy ghost, vol. i, p 198. on we must press, undaunted, against all odds and numbers, as in the spiritual journey towards the supreme of hthe ultimate voyage, h struggling with the cold wet horrors of life: cwith my sword trenchant, that tore their scaly essences. like lucian fs sailor writhing in the clutch of those witch-vines. i slashed about like light, and

temple of the holy ghost, vol. i, p. 169. such is the step of their duality, when they face the awful unity of their existence. ctheir logic fails, their jarring jargon jingles. even such an empty brazen pot. wise men deride the clouds that mimic whales. man fs darkness is a leathern sheath, myself the sun-bright sword *mysteries: lyrical and dramatic, vol. i, pp. 104, 105. yet crowley puts into the mouth of tannhauser the following as answer to the simple elizabeth fs assertion, gbut god is absolute good! h god slips you, he is undefinable! not good! not wise! not anything at all that heart can grasp, or reason frame, or soul shadow the sense of *tannhauser, vol. i, p. 258. such a definition whether applied to god or the ain soph is one and the same. in the qabalistic dogmas of pistorius

THE ABYSS AND TABAET

the creation and government of the physical and material universe, thus the angels and daevas (demons) were not only emanations from their source, they could be considered to act according to the attributes of their nature, spirit based daevas were unseen yet had very powerful hungers for the human spirit, vizaresh for instance had no specific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into darkness. material based daevas such as druj nasu, came in the form of a fly and transformed the body into dark matter and the spirit into a type of spiritual predator. the names and etymology of ahriman (satan) in rabbinical, which is old jewish religious text and apocryphal writings, the names of satan (adversary) are many. just as his forms are di

THE BOOK OF GATES

his voice, but he seeth them not. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p

er register are twelve gods, each of whom p. 184 stands upright, and has the feather of maat on his head, and twelve gods, each of whom stands upright, and has a large loaf on his head. these gods are described as "maati gods bearing maat" and the heteptiu gods bearing provisions. the text reads- p. 185 "offerings of incense to their gods, libations of cool water to their doubles, and fillings of the mouth. by his sustenance afterwards by their offerings of drink and their offerings of bread. come p. 186 forth to them their gods and their doubles. their hands are to them, and they go to their cakes through the pylon of. and to its gods. sar saith unto them-'your bread is to you [according to] your utterances, and the peace cakes of kheper, and loaves of bread. ye shall have the mastery ove

ick to view the serpent seba-apep, with the twelve human heads which grow out of his body and his twelve attendant go.ds p. 208 click to view the god qena, and the gods who hold the rope "the enemy of ra cometh forth from the tuat. offerings shall be made unto the gods of that whereby i exist under the trees. seize ye the rope, and tie ye p. 209 click to view the gods who hold the rope. therewith the mouth of aqen. your hours come forth, and there is benefit to you therein. rest ye upon your throne[s, and let the rope enter into the mouth of the god aqen when he cometh to the place click to view the gods who hold the rope. p. 210 where the hours are born; ra crieth out, and it resteth in its place, and it maketh an end of aneq. they say unto ra--the god naq is tied up with the rope, the ho

ri "those who are in this scene have the rope in their hands, and it is fastened to the leg[s] of khepri, who moveth backwards to the hall of their horizon. they draw this rope with the god into their horizon, and they tow him along in the sky (nut. they live upon the, things of the south, and their sustenance is from the things of the north [and they exist] on that which p. 257 cometh forth from the mouth of ra. the voice of this serpent khepri goeth round about and travelleth into the secret place after ra hath entered into the height of heaven" the four groups, each containing four beings "say unto ra-'come, o come, after thy transformations! come, o ra, after thy transformations! appear, click to view the serpent khepri and horus of the tuat. appear, after thy transformations! appear

THE GOD SET

nile may hold keys to egyptian thought that mute stones do not. archaic egypt: set generally occupies a secondary role to his enemy horus, champion of the people of the north (except in the 2nd dynasty when one pharaoh took a "set" name rather than a horus name) set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. he is said to have opened the mouth of the other gods, and is the patron of the sem ritual. his cult titles include "great of magic" and "eternal. there is indeed evidence that set is set apart from other gods to die (bonnet's commentaries on the pyramid texts. the astronomical cult, which placed the afterlife in the region of the northern heavens- particularly in and around the constellation of the great bear was replaced

reams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter one the manifesto of 1917 in the spring of 1917 the russian people, worn out by almost three years of their rulers political and military incompetence, overthrew their czar and installed a prov

THE SECRET RITUALS OF THE OTO

kles. the collarette, eagle and sash of 30 are worn. the tassels of the mantle are of gold cord. the cap is that of a templar, but black with the insignia in gold. sword and belt are black and gold. the ante-room contains the tomb of j(acobus) b(urgundus) m(olensis) and is hung with black. the chamber of reflections contains a small altar or table on which is a skull and the ever-burning lamp. in the mouth of the skull is a green leaf. when more than 3 companions are present, they draw lots for the offices, the loosers remaining without, on guard, under the direction of the knight sentinel. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (1 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o* the word. g.c.60 babalon c.b.61 baphomet do

barley, and an half homer of barley: and i said unto her, thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be any man s wife: so will i also be toward thee (hosea iii, 1-3) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (2 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. it is then certain even out of the mouth of the enemy that there is a sacred use, even as an abuse, of the sanctuaries of life, and although there be rites so sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethre

ve, hath he revealed unto the wise men of old time, the way of this attainment. the gnostics and manichees preserved it in their most secret assemblies as they had received it from the greatest of the magi of egypt; nor were the ophites ignorant of this mystery, nor the men that did worship unto mithras, and the secret is hidden in the fable of samson; our lord jesus christ established it through the mouth of the beloved disciple. this was the inmost secret of the knights of the temple, and the brethren of the rose crosse concealed it in their college of the holy ghost. from them and from their successors the hermetic brothers of light have we received it directly, and here declare it openly to you. now then learn that this secret consists in the knowledge of a peculiar rite, an high mass

hich is written peace on earth, goodwill toward men! and this is the true and final secret of freemasonry; this sun, is it not the great architect of the universe, the father of the system, the eidolon of the macrocosm? and this phallus, is it not the great architect of this other universe of man, the father of the race, the eidolon of the microcosm? is not this that truth which is established in the mouth of two witnesses? wherefore be ye vigilant, preserving that kingdom of god which is within you from defilement, chaste unto your lord that is light, life, love and liberty indeed. also, remember well that in all this instruction no word is wasted; and that by deep and continuous study of the text may ye enlighten your souls. now then at last are ye indeed initiates of freemasonry; now at

THE HOLY BIBLE KING JAMES VERSION

43:10 for except we had lingered, surely now we had returned this second time. 43:11 and their father israel said unto them, if [it must be] so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: 43:12 and take double money in your hand; and the money that was brought again in the mouth of your sacks, carry [it] again in your hand; peradventure it [was] an oversight: 43:13 take also your brother, and arise, go again unto the man: 43:14 and god almighty give you mercy before the man, that he may send away your other brother, and benjamin. if i be bereaved [of my children] i am bereaved. 43:15 and the men took that present, and they took double money in their hand, and be

hat he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. 43:19 and they came near to the steward of joseph s house, and they communed with him at the door of the house, 43:20 and said, o sir, we came indeed down at the first time to buy food: 43:21 and it came to pass, when we came to the inn, that we opened our sacks, and, behold [every] man s money [was] in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 43:22 and other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. 43:23 and he said, peace [be] to you, fear not: your god, and the god of your father, hath given you treasure in your sacks: i had your money. and he brought simeon out unto them. 43:24 and the

lf unto the wall, and crushed balaam s foot against the wall: and he smote her again. 22:26 and the angel of the lord went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left. 22:27 and when the ass saw the angel of the lord, she fell down under balaam: and balaam s anger was kindled, and he smote the ass with a staff. 22:28 and the lord opened the mouth of the ass, and she said unto balaam, what have i done unto thee, that thou hast smitten me these three times? 22:29 and balaam said unto the ass, because thou hast mocked me: i would there were a sword in mine hand, for now would i kill thee. 22:30 and the ass said unto balaam [am] not i thine ass, upon which thou hast ridden ever since [i was] thine unto this day? was i ever wont to do

ilty of blood: 35:28 because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. 35:29 so these [things] shall be for a statute of judgment unto you throughout your generations in all your dwellings. 35:30 whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person [to cause him] to die. 35:31 moreover ye shall take no satisfaction for the life of a murderer, which [is] guilty of death: but he shall be surely put to death. 35:32 and ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the pri

se forty years in the wilderness, to humble thee [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no. 8:3 and he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the lord doth man live. 8:4 thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 8:5 thou shalt also consider in thine heart, that, as a man chasteneth his son [so] the lord thy god chasteneth thee. 8:6 therefore thou shalt keep the commandments of the lord thy god, to walk in his ways, and to fear him. 8:7 for the lord thy god bringeth thee into a good

ich i have not commanded; 17:4 and it be told thee, and thou hast heard [of it] and enquired diligently, and, behold [it be] true [and] the thing certain [that] such abomination is wrought in israel: 17:5 then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates [even] that man or that woman, and shalt stone them with stones, till they die. 17:6 at the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death [but] at the mouth of one witness he shall not be put to death. 17:7 the hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. so thou shalt put the evil away from among you. 17:8 if there arise a matter too hard for thee in judgment, between blo

u shalt put away [the guilt of] innocent blood from israel, that it may go well with thee. 19:14 thou shalt not remove thy neighbour s landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the lord thy god giveth thee to possess it. 19:15 one witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 19:16 if a false witness rise up against any man to testify against him [that which is] wrong; 19:17 then both the men, between whom the controversy [is] shall stand before the lord, before the priests and the judges, which shall be in those days; 19:18 and the judges shall make diligent inquisition: a

9:12 this our bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: 9:13 and these bottles of wine, which we filled [were] new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. 9:14 and the men took of their victuals, and asked not [counsel] at the mouth of the lord. 9:15 and joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. 9:16 and it came to pass at the end of three days after they had made a league with them, that they heard that they [were] their neighbours, and [that] they dwelt among them. 9:17 and the children of israel journeyed, and came unto their c

ke that before it or after it, that the lord hearkened unto the voice of a man: for the lord fought for israel. 10:15 and joshua returned, and all israel with him, unto the camp to gilgal. 10:16 but these five kings fled, and hid themselves in a cave at makkedah. 10:17 and it was told joshua, saying, the five kings are found hid in a cave at makkedah. 10:18 and joshua said, roll great stones upon the mouth of the cave, and set men by it for to keep them: 10:19 and stay ye not [but] pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the lord your god hath delivered them into your hand. 10:20 and it came to pass, when joshua and the children of israel had made an end of slaying them with a very great slaughter, till they were consumed

o your hand. 10:20 and it came to pass, when joshua and the children of israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest [which] remained of them entered into fenced cities. 10:21 and all the people returned to the camp to joshua at makkedah in peace: none moved his tongue against any of the children of israel. 10:22 then said joshua, open the mouth of the cave, and bring out those five kings unto me out of the cave. 10:23 and they did so, and brought forth those five kings unto him out of the cave, the king of jerusalem, the king of hebron, the king of jarmuth, the king of lachish [and] the king of eglon. 10:24 and it came to pass, when they brought out those kings unto joshua, that joshua called for all the men of israel, and said

hing that i shall ask thee. and the woman said, let my lord the king now speak. 14:19 and the king said [is not] the hand of joab with thee in all this? and the woman answered and said [as] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant joab, he bade me, and he put all page 187 2 samuel these words in the mouth of thine handmaid: 14:20 to fetch about this form of speech hath thy servant joab done this thing: and my lord [is] wise, according to the wisdom of an angel of god, to know all [things] that [are] in the earth. 14:21 and the king said unto joab, behold now, i have done this thing: go therefore, bring the young man absalom again. 14:22 and joab fell to the ground on his face, and bowed h

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

hich sense it appears on great numbers of ancient medals of various cities.2 the nutritive power is signified 1 a print of one exactly the same is published by montfaucon, antiq. expliq. vol. i. plate xciii. fig. i. 2 see those of agrigentum, himera, and cyrene. on a small one of the firstmentioned city, belonging to me, a cross, the abbreviated symbol of the male powers of generation, approaches the mouth of the crab, while the cornucopia issues from it (see plate xx. fig. 3: the one represents the cause, and the other the effect of fertilization. 96 on the worship by her many breasts, and the destructive by the lions which she bears on her arms. other attributes are expressed by various other animal symbols, the precise meaning of which i have not sagacity sufficient to discover. this un

s, in both of which he charges them with various heathen and magical practices, but in the second be enters more fully into details. these stedingers, the pope (gregory ix) tells us, performed the following ceremonies at the initiation of a new convert into their sect. when the novice was introduced, a toad presented itself, which all who were present kissed, some on the posteriors, and others on the mouth, when they drew its tongue and spittle into their own mouths. sometimes this toad appeared of only the natural size, but sometimes it was as big as a goose or duck, and often its size was that of an oven. as the novice proceeded, he encountered a man who was extraordinarily pale, with large black eyes, and whose body was so wasted that his flesh seemed to be all gone, leaving nothing but

ges urged against them, and many confessed, while others obstinately denied the whole. amongst these charges were the following: 1. that on the admission of a new member of the order, after having taken the oath of obedience, he was obliged to deny christ, and to spit, and sometimes also to trample, upon the cross; 2. that they then received the kiss of the templar, who officiated as receiver, on the mouth, and afterwards were obliged to kiss him in ano, on the navel, and sometimes on the generative member; 3. that, in despite of the saviour, they sometimes worshipped a cat, which appeared amongst them in their secret conclave; 4. that they practised unnatural vice together; 5. that they had idols in their different provinces; in the form of a head, having sometimes three faces, sometimes

and are described in terms which have so much the appearance of truthfulness, that we can hardly altogether disbelieve in them. the denial was to be repeated thrice, no doubt in imitation of st. peter. it appears to have been considered as a trial of the strength of the obedience they had just sworn to the order, and they all pleaded that they had obeyed with reluctance, that they had denied with the mouth but not with the heart; and that they had intentionally spit beside the cross and not upon it. in one instance the cross was of silver, but it was more commonly of brass, and still more frequently of wood; on one occasion the cross painted in a missal was used, and the cross on the templar's mantle often served 1 proc s des templiers, edited by m. michelet, vol. i, pp. 90-92. generative

lo brachio, quia faciebat contra conscientiam suam. 2 adjiciens se cum magna cordis amaritudine hoc fecisse, et quod tunc magic voluisset habuisse crura fracta, quam facere pr dicta, et fuit per aliquod spatium, sicut dixit, reluctans priusquam hoc faceret. pr ces, i, 307. generative powers 189 articles of accusation, one of the ceremonies of initiation required the novice to kiss the receiver on the mouth, on the anus, or the end of the spine, on the navel, and on the virga virilis.1 the last is not mentioned in the examinations, but the others are described by so many of the witnesses that we cannot doubt of their truth. from the depositions of many of the templars examined, it would appear that the usual order was to kiss the receptor first in ano, next on the navel, and then on the mou

TYSON DONALD NEW MILLENNIUM MAGIC

ure of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abstraction, but is

TYSON DONALD SOUL FLIGHT

g tournament. young noblemen sit their armored and decorated horses, while their squires hurry about preparing their weapons. the leaders of the town sit to watch the display in a grandstand of wood erected for the purpose. the ruling intelligences of this trump are the sphinxes harnessed to the ceremonial chariot. when you ask a question of them, the answer, if it is favorable, is delivered from the mouth of the white sphinx. but if it predicts ill fortune, the black sphinx will utter it. viii strength hebrew letter: teth (snake) correspondence: leo path: nineteenth a graceful woman in a long white gown, with a garland of roses in her hair, gently closes the gaping jaws of a male lion with her bare hands. the tongue of the lion lolls out the side of his mouth to lick her on the hand. on t

matters of judgment, she inclines the hilt of her sword to her right-hand side for yes and to her left-hand side for no. xii the hanged man hebrew letter: mem (water) correspondence: water path: twenty-third an enigmatic tableau greets the astral traveler into the world of this trump. a man hangs suspended by one ankle from a wooden scaffold with his arms bound behind his back, his head low over the mouth of a pit dug into the ground at the base of the scaffold. the leg that is free crosses behind the leg that is bound. he does not speak or seem to notice his surroundings. his face bears a rapt expression, as though he peers into some unseen distant reality and strives to comprehend its meaning. chapter twelve: the tarot 213 the place of his trial of endurance is at a crossroads remote fr

h cannot be guessed by looking at it. were the rope around his ankle to snap, it is possible that the inverted man would disappear below its surface. those who come walking along the roads stop and make gestures to the hanged man, trying to attract his attention. they even put on little pantomimes, but he ignores their efforts. the ruling intelligence of the trump speaks oracles of wisdom through the mouth of the hanged man without his awareness of what is spoken. it is an angel that possesses his body while his spirit is absent. xiii death hebrew letter: nun (fish) correspondence: scorpio path: twen ty-fourth the pallid, ghostly figure of death, who in waite's trump wears black armor and rides a pale horse, bears the black standard of a white rose. he carries no weapon-his mere touch, or

nce regarding a fairy realm that has the form of a small town located on the bank of a river. it is set in a time period several centuries before our own, a period roughly equivalent to the elizabethan age. there are farmlands and meadows surrounding the town. an old country road leads across them and through the town to the waterfront, where there is a dock for sailing ships that carry goods out the mouth of the river to the sea. i have visited this astral world dozens of times, and find myself completely at peace there. the inhabitants greet me pleasantly with knowing looks. it has become a sort of second home. when visiting the same astral world repeatedly, it is important not to disrupt its natural functioning by intruding yourself too much into its affairs. it is better to remain some

TYSON DONALD THE POWER OF THE WORD

embodies everything but is itself without form; consonants are feminine and represent shakti, the formative goddess force that has no inherent creativity but enables all creation. the most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, chest cavity, and throat, followed by a gradual closing of the lips with the mouth cavity still held open, so that the m sound, which gradually emerges out of the 0 sound, transfers this vibration from the chest to the upper throat and nose. in this way the magical essence of the om is drawn forth from deep in the abdomen and brought up into the head. 44 tetragrammaton the awareness that the life force in a name lies in its vowels caused the ancient hebrew priests to c

f the gold disk a large hebrew letter yod) and on the back a large hebrew letter he. on the face of the silver disk, paint in black a large hebrew letter vau (1) and on the back paint a second he identical to the first. construct a pouch about eight inches wide and eight inches deep out of linen that is a natural color; or, if you cannot obtain undyed linen, use white linen. sew a drawstring into the mouth of the pouch that can be used to close it while the disks are being mixed prior to drawing them forth. this drawstring can be made in such a way that the pouch may, if desired, be hung from a belt for easy carrying. this oracle will give the same response delivered by urim and thummim to the high priest or king of israel, but is much easier and cheaper to make than the full sacred regali

lowing motif. ashmodai swallows the ring to keep it from solomon. in the arab version, it is the fish who swallows the ring. according to a story in the zohar, solomon would ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brings about a state of nigredo (darkness) that even

owing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brings about a state of nigredo (darkness) that eventually leads to the renewal and rebirth of the king (see carl jung, psychology and alchemy [princeton, 19801, p. 417. a distinction should probably be made between swallowing the ring and placing the ring in the mouth. in the first case, the occult virtues of the ring are taken hostage; in the second case, the ring confers the power of verbal command, which is expressed through the organ of the mouth. the ring of solomon represents not only his authority, but his wholeness as a person. when it is swallowed by the beast, he wanders lost, unrecognized, unable even to speak his own name. only after he re

even to speak his own name. only after he regains the ring does he become complete once again. the open hoop of a magic ring represents a portal to a higher dimension of reality. by passing through the ring, symbolically expressed by inserting the finger, we enter this higher dimension and partake of its power. the physical body represents another kind of magic circle that can be entered through the mouth, nose, ears, or in women the vagina, and exited either by the mouth (in vomiting) or the anus (in excretion) or the vagina (in birth) or through a cut in the skin. when ashmodai swallows the ring, he takes its higher dimension of reality and submerges it within the shadows of the magic circle of his body, thereby isolating it, and to the extent it is possible for a creature of darkness t

in astrology, these are called the great lights, to distinguish them from the lesser lights, the planets. many egyptian gods, such as ra, horus, and ptah, possessed the sun and moon for eyes. the sun is the right eye and the moon the left eye of god. the heavens are only fulfilling their appointed function in vexing the earth. what, then, does god have against her? in the key, words are put into the mouth of god to explain and justify the function of the heavens of appendix a: the keys 233 the aethers. first, god delivers his condemnation of the soul of the world "the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken and vexed in itself" by this harsh judgment god condemns the single, unified soul that pervades the entir

VOX SABBATUM

y through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 17 zazas, zazas, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vesse

WAITE ASPECTS OF MASONIC SYMBOLISM

he subject. among those scholars were many great names, and they provided the materials ready to the hands of the symbolists. what purpose had the latter in view? the answer is that in germany, italy, france and england, the zeal for kabalistic literature among the latin-writing scholars had not merely a scholastic basis. they believed that the texts of the secret tradition showed plainly, out of the mouth of israel itself, that the messiah had come. this is the first fact. the second i have mentioned already, namely, that although, the central event of the third degree is the candidate's raising, it is not said in the legend that the master-builder rose, thus suggesting that something remains to come after, which might at once complete the legend and conclude the quest. the third fact is

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ell known in egypt and the sudan at a very early period that if a magician obtained some portion of a person's body, e.g, a hair, a paring of a nail, a fragment of skin, or a portion of some efflux from the body, spells could be used upon them which would have the effect of causing grievous harm to that person. isis noted that ra had become old and feeble, and that as he went about he dribbled at the mouth, and that his saliva fell upon the ground. watching her opportunity she caught some of the saliva of the and mixing it with dust, she moulded it into the form of a large serpent, with poison-fangs, and having uttered her spells over it, she left the serpent lying on the path, by which ra travelled day by day as he went about inspecting egypt, so that it might strike at him as he passed a

nd cursed horus because he had slain his allies, and he used such foul language that thoth called him "nehaha-her" i.e "stinking face" and this name clung to him ever after. after this horus and set engaged in a fight which lasted a very long time, but at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with his club the mouth which had uttered such blasphemies, and fettered him with his chain. in this state horus dragged set into the presence of ra, who ascribed great praise to horus, and special names were given to the palace of horus and the high priest of the temple in commemoration of the event. when the question of the disposal of set was being discussed by the gods, ra ordered that he and his fiends sho

ed over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was able to destroy the poison of any serpent, or scorpion, or reptile

nd choke his enemies, and cut out their tongues. the cry of the cat is again referred to, and ra is asked if he does not remember the cry which came from the bank of netit. the allusion here is to the cries which isis uttered when she arrived at netit near abydos, and found lying there the dead body of her husband. at this point on the stele the spells are interrupted by a long narrative put into the mouth of isis, which supplies us with some account of the troubles that she suffered, and describes the death of horus through the sting of a scorpion. isis, it seems, was shut up in some dwelling by set after he murdered osiris, probably with the intention of forcing her to marry him, and so assist him to legalize his seizure of the kingdom. isis, as we have already seen, had been made pregna

orus, and there stung him to death. when isis came and found the dead body, she burst forth in lamentations, the sound of which brought all the people from the neighbouring districts to her side. as she related to them the history of her sufferings they endeavoured to console her, and when they found this to be impossible they lifted up their voices and wept with her. then isis placed her nose in the mouth of horus so that she might discover if he still breathed, but there was no breath in his throat; and when she examined the wound in his body made by the fiend aun-ab she saw in it traces of poison. no doubt about his death then remained in her mind, and clasping him in her arms she lifted him up, and in her transports of grief leaped about like fish when they are laid on red-hot coals. t

was it not possible to become even as was ra in heaven and upon earth, and to make [herself] mistress of the earth, and a [mighty] goddess--thus she meditated in her heart--by the knowledge of the name of the holy god? behold, ra entered [heaven] each day at the head of his mariners, establishing himself upon the double throne of the two horizons. now the divine one had become old, he dribbled at the mouth, and he let his emissions go forth from him upon the earth, and his spittle fell upon the ground. this isis kneaded in her hand,[fn#66] with [some] dust, and she fashioned it in the form of a sacred serpent, and made it to have the form of a dart, so that none might be able to escape alive from it, and she left it lying upon the road whereon the great god travelled, according to his desi

ed them in pieces with his knife, and he gave their entrails to those who were in his following, and he gave their carcases to the gods and goddesses who were in the boat of ra on the river-bank of the city of heben. then ra said unto thoth "see what mighty things heru-behutet hath performed in his deeds against the enemies: verily he hath smitten them! and of the male hippopotamus he hath opened the mouth, and he hath speared it, and he hath mounted upon its back" then said thoth to ra "horus shall be called 'winged disk, great god, smiter of the enemies in the town of heben' from this day forward, and he shall be called 'he who standeth on the back' and 'prophet of this god' from this day forward" these are the things which happened in the lands of the city of heben, in a region which me

of the season pert, and on the twenty-first day of the second month[fn#104] of the season pert, from this day onwards. their stream shall be called "asti" the name of their great house shall be called "abet" the [priest] shall be called "qen-aha" and their domain shall be called "kau-mesent" from this day onwards [fn#101] the month thoth [fn#102] the month choiak [fn#103] the month tybi [fn#104] the mouth mechir. xviii. and ra said unto heru-behutet "these enemies have sailed up the river, to the country of setet, to the end of the pillar-house of hat, and they have sailed up the river to the east, to the country 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

on the path of darkness. o thou cat, thy nose is the nose of thoth, the twice great, lord of khemenu (hermopolis, the chief of the two lands of ra, who putteth breath into the nostrils of every person. o thou cat, thine ears are the ears of nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e, judgeth) in all the earth. o thou cat, thy mouth is the mouth of tem, the lord of life, the uniter) of creation, who hath caused the union) of creation; he shall deliver thee from every poison. o thou cat, thy neck (nehebt) is the neck of neheb-ka, president of the great house, vivifier of men and women by means of the mouth of his two arms. o thou cat, thy breast is the breast of thoth, the lord of truth, who hath given to thee breath to refresh)

e lord of truth, who hath given to thee breath to refresh) thy throat, and hath given breath to that which is therein. o thou cat, thy heart is the heart of the god ptah, who healeth thy heart of the evil poison which is in all thy limbs. o thou cat, thy hands 25 are the hands of the great company of the gods and the little company of the gods, and they shall deliver thy hand from the poison from the mouth of every serpent. o thou cat, thy belly is the belly of osiris, lord of busiris, the poison shall not work any of its wishes in thy belly. o thou cat, thy thighs are the thighs of the god menthu, who shall make thy thighs to stand up, and shall bring the poison to the ground. o thou cat, thy leg-bones are the leg-bones of khensu,[fn#202] who travelleth over all the two lands by day and b

water, of men and women of every kind, and of beasts and animals of every kind which are on the water by day. protected are those who dwell in the waters, protected is the sky wherein is ra, protected is the great god who is in the sarcophagus, protected is he who is on the water "a voice [which] crieth loudly is in the house of net (neith, a loud voice is in the great house, a great outcry from the mouth of the cat. the gods and the goddesses say 'what is it? what is it [it] concerneth the abtu fish which is born. make to retreat from me thy footsteps, o sebau fiend. i am khnemu, the lord of her-urt. guard thyself again from the attack which is repeated, besides this which thou hast done in the presence of the great company of the gods. get thee back, retreat thou from me. i am the god

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

rn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitude of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha inefable del nirvana? quer is convertiros en dioses? quer is convertiros en cristos? quer is libraros de la rueda de na

f desire; that traitor lives within the astral body. the second traitor is the demon of the mind; that traitor lives within the mental body. the third traitor is the demon of evil will; that traitor lives within the body of willpower (causal body. the bible cites these three traitors in the apocalypse of saint john [in revelations: 16: 13-14: and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. arcano vi bienamados hermanos de mi alma: hoy vamos a estudiar el arcano seis del tarot. amad simos: recordad el

WHO ARE THE DRACONIANS

nate. these reptoids have scales which protect them from moisture loss. they have no sweat glands. the scales [scutes] are much larger on their backs, making the skin waterproof. the scales elsewhere on the body are more flexible. they have three fingers with an opposing thumb. the eyes are catlike and large. they have twin nostrils at the end of a short stubby muzzle. they are mostly meateaters. the mouth is more like a slit [lipless, but they have teeth which are differentiated into incisors, canines, and molars. they average from 6 to 7 feet in height. the reptilian [amphibian] humanoids have been interacting with earth for ages. many contactees and abductees repeatedly describe an insignia of a flying serpent on a shoulder patch, a badge, a medallion or a helmet. the serpent race lives

WICCA WITCHCRAFT TODAY

ion into the order they denied christ, declaring he was not god but a man, and that they had no hope of salvation through him and that they did not believe in the sacraments of the church. though they do not deny christ or the sacraments, witches generally do not believe in them, which was at least 'unusual' at that date. at her initiation a witch is always received into the circle with a kiss on the mouth. templars received a similar kiss. but both were tortured to make them say it was elsewhere. another charge was that the templars worshipped a head, variously described as having sometimes three faces, sometimes simply a human skull or death's-head: that they believed that this head had the power to make them rich, cause the trees to flourish and the earth to become fruitful (we could ca

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

riformis. hecate is always called triple. neptune s spear is trident and so has siva the trisula. pluto s dog cerberus had 3 heads. there were three founders of the roman empire: romulus, b.c. 753, camillus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the third turns the carcass to dust. see purchas, the pilgrimage, 1613. a letter from yod within an equilateral triangle was a symbol of the ineffable name jehovah and was so used by the jews. the moderns have pointed out that this form suggests the idea that they knew something of a triune god. other monograms of jehovah we

ls to the 7 heavenly bodies known to the ancient world and are as follows: table of planets, aniiimals and metals planet animal metal moon bull silver mercury serpent quicksilver venus dove, copper sun lion gold mars wolf iron jupiter eagle pewter saturn ass lead numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott note also the number of 7 pipes in the musical instrument at the mouth of the old deity pan, the great whole, a sun god (not the later rural pan. 78. an ancient symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that the sun first rose in leo. note aries supplanted taurus, as the constellation in which the sun rises at the vernal equinox; taurus was the sign at the early fabulous periods of the eart

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

bid. 71 the secret here as elsewhere in the bahiric anthology is revealed through mytho-theosophic exegesis, that is, reading hebrew scripture as a narrative about the inner nature of god, a narrative that may have been shaped by older mythical dicta transmitted independently of the scriptural text but nonetheless anchored therein and deduced therefrom.72 more specifically, the exegesis placed in the mouth of r. berechiah s students, which includes a teaching received directly from the master, is meant to explain the ontic transition from the incomposite oneness prior to creation to a division within the one, god s becoming-other, which logically entails three modes of relatedness: for the other, with the other, in the other. the first word of torah, bere shit, alludes to the unity before

ince in the future you will be inscribed on the foreheads of faithful men who fulfilled the torah from alef to tau and through your marking [reshimu dilakh] they will die. moreover, you are the seal of death [hotama de-mawet, and since this is the case, you are not worthy for the world to be created through you. immediately, it departed.21 after tau/ where endings begin 159 the argument placed in the mouth of tau is crafted on the basis of two older and originally discrete motifs, the depiction of emet as the signet (hotam) of god and the identification of this word as a proper divine name. regarding the former, it is important to mention the talmudic dictum, reish laqish said, tau is the terminus of the seal of the holy one, blessed be he [sof hotamo shel ha-qadosh barukh hu, for as r. ha

theology, pp. 293, 308 309. 129. cordovero, elimah rabbati, 26c. 130. ergas, shomer emunim, 2.11, 33d. 131. ibid, 2.21, 37b. 132. ibid, 2.17, 36b c. 133. in sefer ha-beri ah, ms new york, jewish theological seminary of america 1581, fol. 1b, nathan of gaza reports the following response to this philosophical question, which he claims to have received from sabbatai sevi: and i heard an answer from the mouth of amirah [adonenu malkkenu yarom hodo, our master, our king, his majesty be exalted, a fixed title used by sabbatians to refer to the presumed messiah] that had he created them previously, you would have asked why did he create them now and not before? and thus in this way there is no end to this question, and since it was necessary for there to be a beginning, thus all times are equal

WORKING CEPHALOEDIUM VERSION 1

amed in ccxx, and the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the r

WORKING CEPHALOEDIUM VERSION 2

nd lamed in ccxx, and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the r

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

llar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and ye winds be still, and let god's death sphere receive the word" kg "0 adonai ha aretz, melekh, israel, thou who didst appear unto moses in the flame of fire in the bush and gayest him the law in sinai; come and redeem us with stretched arms (he makes 1st sign) sh "0 sapienta, pistis sophia, thou who camest out of the mouth of the most high, reaching from one end to another, mightily and sweetly ordering all things come and show the way of understanding (she makes the 2nd sign) mg "let us together all give praise to him, sublime above the heavens, of every nature, lord (he makes the 3rd sign) all "0 clavis david, sharbith israel, thou who openest and no man shutteth, and shuttest, no man openeth, come and b

ALEISTER CROWLEY EQUINOX EQ I 3 2

rection and the life &c, down to the key word.71 which being done, let the lesser banishing rituals of pentagram and hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0

BLAVATSKY H P ANTHROPOGENESIS

ame size as the statues themselves. one of the best of these colossal images is now in the british museum. the images at ronororaka- the only ones now found erect- are four in number, three deeply sunk in the soil, and one resting on the back of its head like the head of a man asleep. their types, though all are long-headed, are different; and they are evidently meant for portraits, as the noses, the mouths and chins differ greatly in form, their head-dress, moreover- a kind of flat cap with a back piece attached to it to cover the back portion of the head--showing that the originals were no savages of the stone period. verily the question may be asked "who made them- but it is not archaeology nor yet geology that is likely to answer, though the latter recognizes in the island a portion of

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ve that the lady venus s image was also made after some such manner. these angelically fair babes we first laid upon two little satin cushions, and looked at them for a good while, till we were almost besotted by such page 76 exquisite objects. the old lord warned us to forbear, and continually to instil the blood of the bird (which had been received into a little golden cup) drop after drop into the mouths of the little images, from which they appeared to increase; and whereas they were before very small, they were now (according to proportion) much more beautiful, so that all painters ought to have been here, and would have been ashamed of their art in respect of these productions of nature. now they began to grow so big that we lifted them from the little cushions, and had to lay them u

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rugsch, thesaurus inscriptionum aegytiacarum, abt. ii (kalendarische inschriften, leipzig, 1883, pp. 479, 480; brugsch, aegyptologie, p. 361 chabas, le c lendrier, paris (no date, p. 99 ff. 3. osiris was born on the first day, horus on the second, set on the third, isis on the fourth, and nephthys on the fifth; the first, third, and fifth of these days were considered unlucky by the egyptians. 4. the mouths of the nile are discussed and described by strabo, xvii, i, 18 (ed. didot, p. 681) and by diodorus, i, 33, 7 (ed. didot, p. 26] p. l plutarch's version. the month hathor,[1] when osiris was in the twenty-eighth year either of his reign or of his age. the first to know of what had happened were the pans and satyrs, who dwelt hard by panopolis; and finally the news was brought to isis at

irs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed matter of the world, thou god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ssessed, of course, they are the same persons as to outward form as at ordinary times; but the colour of the countenance may change. the demon may cause the subject to assume a threatening air, and a fierce, violent manner. the muscles often stand out on the face, the eyes are closed, or they protrude with a frightful stare. these demons sometimes prophesy. the words spoken certainly proceed from the mouths of the persons possessed; but what is said does not appear to come from their minds or wills, but rather from some other personality, often accompanied by a change of voice. of this there can be no doubt. when the subject returns to consciousness, he invariably declares himself ignorant of what he has said. the chinese make use of various methods to cast out demons. they are so troubled

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ng civilization. new haven, conn: yale university press, 1980. keightley, david n. sources of shang history: the oracle-bone descriptions of bronze age china. berkley, calif: university of california press, 1985. temple, robert k. g. conversations with eternity: ancient man s attempt to know the future. london: rider, 1984. oracles shrines where a god was believed to speak to human beings through the mouths of priests or priestesses. the concept of the god becoming vocal was not confined to ancient greece or egypt. the eskimos used to consult spirits for hunting and fishing expeditions. it is believed their wizards were as familiar with the art of giving ambiguous replies to their clients as were the oracle keepers of greece. the direction of the gods was also sought in all affairs of priv

as the son of a duke and duchess of normandy. he was endowed with marvelous physical strength, which he used only for evil. explaining to him the cause of his wicked impulses, his mother told him that he had been born in answer to prayers addressed to the devil. he sought religious advice and was directed by the pope to a hermit, who ordered him to maintain complete silence, to take his food from the mouths of dogs, to feign madness, and to provoke abuse from common people without attempting to retaliate. he became court fool to the roman emperor, and three times delivered the city from saracen invasions, having, in each case, been prompted to fight by a heavenly message. the emperor s dumb daughter was given speech in order to identify the savior of the city with the court fool, but he re

in the meanwhile, the commissioners that were of the clergy examined the witches, but could not bring them to any confession, all continuing steadfast in their denials, till at last some of them burst into tears, and their confession agreed with what the children said; and these expressed their abhorrence of the fact, and begged pardon. adding that the devil, whom they called locyta, had stopped the mouths of some of them, so loath was he to part with his prey, and had stopped the ears of others. and being now gone from them, they could no longer conceal it; for they had now perceived his treachery. the witches asserted that the journey to blockula was not always made with the same kind of conveyance. they commonly used humans, animals, and even spits and posts, according to opportunity

only males over 40 could engage in this study) who possessed this knowledge knew the future, commanded nature, had full power over angels and demons, and could perform miracles. the hasidic masters (zaddik) claimed that it was by this means that moses performed so many marvels; that joshua was able to stop the sun; that elias caused fire to fall from heaven and raised the dead; that daniel closed the mouths of the lions; and that the three youths were not consumed in the furnace. even today, the leaders of some hasidic groups are reputed to have mastered at least part of this material and are known for their miracle-working abilities. sources: dresner, samuel h. the zaddik. new york: schrocken books, 1974. rabinowitz, h. a guide to hassidism. new york: thomas yoseloff, 1960. theon, m(ax (1

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

imagination. in the early 1960s, after adamski openly embraced psychic approaches of which he had, till then, been outspokenly critical, some of his followers started to question his sincerity, especially when he began doing psychic consultations for profit. his associate c. a. honey circulated damning evidence that adamski was recycling his 1930s-era tibetanmasters teachings and putting them in the mouths of space people. when adamski claimed that he had flown to saturn, the story only fueled growing doubts even among devoted followers. his career in decline, his credibility never lower, adamski went on a final lecture tour through new york and rhode island in march 1965. for the preceding month, his financial resources exhausted, he had been living with nelson and madeleine rodeffer in

ter to know, at the factual level, where real life ends and imagination takes over? isn t it more important to take into consideration the content of the messages (bonabot, 1983. in a july 7, 1983, newspaper interview, prevost confessed that both the fontaine abduction and his own space contacts were fake, concocted, he said, to attract an audience to his philosophical messages by putting them in the mouths of advanced intelligences. even so, he still tried to start a group with him at the head, but it failed, as did a publishing enterprise and an fm radio station. interviewed by ufologist jacques vallee in 1989, fontaine stuck to his story but charged that prevost was lying about his. see also: abductions by ufos; contactees further reading bonabot, jacques, 1983. 1979 fontaine case in fr

FRATER U D PRACTICAL SIGIL MAGIC

sciously constructing a sigil. after all, it is the only part of our psyche which is active 24 hours a day (as opposed to consciousness which needs its daily breaks, encom consciousness. next, i would like to introduce two more models of my own, which also have shortcomings, but might help to rocedure. eshold of the censor in model ermeable than in irect contact ciousness and) e eaning magical at the mouths of consciousness as well as of unconsciousness for a limited period of time. thus, it creates the possibility for an exchange e or is absolute, a perm b) while bl passing the stage of the illustrate the whole p even though the thr a is seen as (if only slightly) more p sherwin fs model, there is usually no (or just a minor) d between cons unconsciousness (imagine it to be like a sieve

GLOBAL FREEMASONRY

that the templars were initiated into the mysterious doctrines of the kabbalah, that is, they were secretly trained in this doctrine.29 therefore, a doctrine with its roots in ancient egypt was transmitted to the templars through the kabbalah. in foucault's pendulum, the famous italian novelist, umberto eco, relates these facts in the course of the plot. throughout the novel, he relates, through the mouths of its protagonists, that the templars were influenced by the kabbalah and that the kabbalists possessed a secret that could be traced back to the ancient egyptian pharaohs. according to eco, some prominent jews learned certain secrets taken from the ancient egyptians, and later inserted these into the first five books of the old testament (pentateuch. but, this secret, which was transm

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

t the spirit passes out of a sleeping witch in hutterjiy shape. souls in general were likened to butterflies, p. 829; to the slovens vezlia is will o' wisp, butterfly and witch. the alp appears as a butterfly or moth, phalaena [nacht-toggeli, staid. 1, 287, as a devil's beast p. 1029; the witches' holden and elves are butterflies. but our native legend speaks of other animals too, that issue from the mouths of sleepers. king gunthram, spent with toil, had gone to sleep on a faithful follower's lap: then the henchman sees a little beast like a snahe run out of his lord's mouth, and make its way to a streamlet, which it cannot step over. he lays his sword across the water, the beast runs over it, and goes into a hill on the other side. after some time it returns the same way into the sleeper

ge has undergone a great deal of distortion; such are the rhymes to the swan, p. 429, the stork 672, cuckoo 676, martin's bird 1130, mary's chafer 695, and others, whose essential identity among the most various branches of our race is an interesting feature. in scandinavia, where the reign of heathenism lasted longest, ought to be found the greatest number of such spells, either in writing or in the mouths of the people; and from them we could gather most distinctly the connexion, both of the words and of their import, with heathen notions. the spell by which groa was about to disengage the stone from thor's head, p. 375, is not preserved in the edda, but spells quite similar may have been still muttered over men and beasts in recent times. much to be desired is the speedy publication of

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

husbands names. procopius s brittia lies no farther than 200 stadia (25 miles) from the mainland, between britannia and thule, opposite the rhine mouth, and three nations live in it, angles, frisians and britons. by britannia he means the nw. coast of gaul, one end of which is still called bretagne, but in the 6th century the name included the subsequent norman and flemish- frisian country up to the mouths of scheldt and rhine; his brittia is great britain, his thule scandinavia. whereabouts the passage was made, whether along the whole of the gallic coast, i leave undetermined. villemarque (barzas breiz 1, 136) places it near raz, at the farthest point of armorica, where we find a bay of souls (baie des ames, boe ann anavo. on the r. treguier in bretagne, commune jplouguel, it is said to

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

garments. we wondered whether there were any actually igneous manifestations below, and whether the waters of that sunless sea were hot. alter a short distance the masonry gave place to solid rock, though the tunnel kept the same proportions and presented the same aspect of carved regularity. occasionally its varying grade became so steep that grooves were cut in the floor. several times we noted the mouths of small lateral galleries not recorded in our diagrams; none of them such as to complicate the problem of our return, and all of them welcome as possible refuges in case we met unwelcome entities on their way back from the abyss. the nameless scent of such things was very distinct. doubtless it was suicidally foolish to venture into that tunnel under the known conditions, but the lure

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

u obtained the goals of the system. when you have changed the subjective universe, produced the change in the objective, and then integrated the new fact into the subjective have you obtained to magic. then you have taken the dry bones of the past and made it into a living system that enables you to communicate with the hidden secret side of the universe. when you achieve results, you have opened the mouths of the gods. a distillation of the above threefold system could be contained int eh egyptian sentence ir shti shta-tu! which could be translated variously as "inquire of the books of magic" or "seek the mysteries" or "travel through difficult territory" the egyptian word shta -ti may have been etymologically connected with certain forms of the name of set. by the time of the magical pap

ISIS UNVEILED

jesus was actually regarded as a god by digitizecoy google he neteb cladied to be god 193 his disdples. neither before nor after his death did they pay him divine honors. their relation to him was only that of disciples and' master; by which name [inipu] they addressed mm, as the followers of ivthagoras and plato addressed their respective masters before him. whatever words may have been put into the mouths of peter, john, paul and others, there is not a single act of adoration recorded on their part, nor did jesus himself ever declare his identity with ku father" he accused the pharisees of stoning their prophets, not of deicide. he termed himself the son of god, but took care to assert repeatedly that they were all the children of god, who was the heavenly father of all. in preaching thi

JESSUP MK THE CASE FOR THE UFO

ouse, chartroom and wardroom. the faithful "sparks" was slumped in a chair in the radio shack, his hand still on the sending key. the bodies of the hapless crew lay everywhere: in their rooms, in the passageways, on the decks. and on all the dead face was a look of convulsive horror. as a report of the proceedings of the merchant marine council put it "their frozen faces were upturned to the sun, the mouths were gaping open and the eyes staring" everyone was dead! even the ship's dog a small terrier, was lifeless, its teeth bared in anger or agony. navigator trying to plot movement of ship? but strangely there was no sign of wounds or injuries on any of the bodies. suffocation? jammed "freeze" somebodyslippedup on this one must have been a "jammed"-freezer to kill all. otherwise, the "spar

KETAB E SIYAH

of god. and such was the power of his person that men were as sheep before him. often did messiah ignore his own law, for he performed miraculous things and stayed where he would the cruelties brought upon man by uriel. and i was seized with a great anger, saying, shall messiah, cruel tormenter of man, attribute to satan the work of uriel? and abaddon came to rome and to palestine, saying through the mouths of men, messiah, who hast brought to man a suffering undeserved, taste now of thy own fruit. and i crucified the living messiah, and as life was torn from his broken form, he knew truly the shock of helplessness, and he called in agony to his god. but i said, god heeds thee not, messiah, for thou art all that presumes to a divine consciousness. and so i, abaddon, cast messiah from earth

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

as natural that it would come be characterized as devil worship. in 1884, a lurid book on vodoun, haiti or the black republic, was published that basically updated and repeated older images of vodoun as a diabolical religion. this book featured sensationalistic descriptions of cannibalism, bloody acts of human sacrifice, and similar atrocities. descriptions of such heinous acts had been placed in the mouths of vodoun practitioners by inquisition-like torture. haiti or the black republic initiated a tradition of misrepresentation that has been responsible for much of the misunderstanding that has lasted down to the present. the assumption that vodoun is a form of devil worship was picked up by horror genre authors such as dennis wheatley. thus in wheatley s novel the devil rides out, one of

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

, in gylfaginning snorri has a different account of alfheim: it is, as the name suggests, the abode of the elves.or more precisely, the light-elves; the dark-elves (only snorri has this distinction) live below the earth. no connection between frey and the elves is known from other sources. alfheimar (plural) was also according to medieval historiography the name of the geographic district between the mouths of the gota and glom (norse raum) rivers in the coastal border districts between sweden and norway. the sogubrot af fornkonungum reports that the people who lived there were fairer than others, which could indicate an association with the elves, but the name of the district probably is derived from a word meaning a gravel layer under a field. 54 norse mythology alfodr (all-father) odin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nd called the nilometer was used by the ancient egyptians for measuring and regulating the inundations of the river nile. it is probable that this relationship to the nile caused it to be considered the symbol of life, for egypt depended entirely upon the inundations of this river for the irrigation necessary to insure sufficient crops. in the papyrus scrolls the crux ansata is shown issuing from the mouths of egyptian kings when they pardoned enemies, and it was buried with them to signify the immortality of the soul. it was carried by many of the gods and goddesses and apparently signified their divine benevolence and life-giving power. the cairo museum contains a magnificent collection of crosses of many shapes, sizes, and designs, proving that they were a common symbol among the egypti

ONYX TABLET OF SET

he mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4.1 temple of set author: don webb iv date: may 20, 1994 ce revision: html revision: august 8, 1999 ce i see the priesthood as being the experience of having set open our mouths. thus we experience the state of godhood while still alive. now this divine impulse to speak comes not from set, but from our own altered perceptions of ourselves. thus that myster

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

ll not. the tree of life and the tree of knowledge are respectively associated with z feir anpin and nukva. it follows from the above that the arizal, based on the zohar, holds that it was not because moses formally married the widow of the cushite king that he was denied entrance into the land of israel, but because he was essentially above its level. he puts rabbi klonymus f interpretation into the mouths of miriam and aaron as their supposition that g-d then refuted* rabbi shmuel vital (rabbi chaim vital fs son) notes that after timna became eliphaz fs concubine, she bore him amalek, the ancestor of the nation that became israel fs archenemy, and that the sages state that this was because jacob, in fact, should have married her. he could have elevated the good in her (evinced by her des

RUBY TABLET OF SET

of god. and such was the power of his person that men were as sheep before him. often did messiah ignore his own law, for he performed miraculous things and stayed where he would the cruelties brought upon man by uriel. and i was seized with a great anger, saying, shall messiah, cruel tormenter of man, attribute to satan the work of uriel? and abaddon came to rome and to palestine, saying through the mouths of men, messiah, who hast brought to man a suffering undeserved, taste now of thy own fruit. and i crucified the living messiah, and as life was torn from his broken form, he knew truly the shock of helplessness, and he called in agony to his god. but i said, god heeds thee not, messiah, for thou art all that presumes to a divine consciousness. and so i, abaddon, cast messiah from earth

d be beneath the pentagram of' set in the center of the altar between two black candles. the graal of babalon and the ur-hekau("mighty one of enchantments) should be in place on the altar in front of the stele. the ur-hekau is an iron rod surmounted by a cobra's head, with a ram's head at one end, and meandering like a snake's body. this instrument is said to have been used by the god set to open the mouths of the gods. it is also symbolic of the stellar constellation of the thigh, and its metal, iron, is that sacred to set [dress for working. the celebrant will don a black-cowled robe displaying the insignia of the order of the trapezoid and wearing the medallion appropriate to his degree within the temple of set [ring the bell. the bell is to be rung nine times to purify the atmosphere o

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ctures; i come to announce to you useful truths "and they attribute to me, to me alone! whatever of harsh or evil is committed: it is robespierre who wishes it; it is robespierre who ordains it. is there a new tax? it is robespierre who ruins you. they call me tyrant! and why? because i have acquired some influence; but how? in speaking truth; and who pretends that truth is to be without force in the mouths of the representatives of the french people? doubtless, truth has its power, its rage, its despotism, its accents, touching, terrible, which resound in the pure heart as in the guilty conscience; and which falsehood can no more imitate than salmoneus could forge the thunderbolts of heaven. what am i whom they accuse? a slave of liberty, a living martyr of the republic; the victim as the

THE WITCH CULT OF ZOS VEL THANATOS

rt piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual pl

THE BOOK OF GATES

mmies, who are described as the "third company of the gods of the great god who are within" at the entrance to the corridor which runs between the two walls is a god in mummied form called enuerkhata, and at the exit is a similar god called seta-ta, each god has a uraeus over his brow, and each is said to "extend his arms and hands to ra" the corridor is swept by flames of fire which proceed from the mouths of two serpents, stationed each at an angle, and their "fire is for ra" the gateway of the fourth division is called nebt-s-tchefau, p. 120 and the text says "this great god cometh to this gateway, and entereth in through it, and the gods who are therein acclaim him" the company of gods say to ra "open thou the earth, force thou a way through the tuat and the region which is above, and

by nine gods in the form of mummies, who are described as the paut, i.e, the company of the nine gods. at the entrance to the gate proper stands a bearded, mummied form, with his hands folded on his breast, called benen, and at its exit stands a similar form called heptti, each of these is said p. 220 to "extend his arms and hands to ra" the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the company of the gods who guard the outwork address ra, and say "come thou to us, o thou who art at the head of the horizon, o thou great god who openest hidden places, open for thyself the holy pylons, and unfold the doors thereof" the monster serpent, which stands on his tail and guards the door, is called set-hra, and the two lines of text which refer to hi

nine gods in the form of mummies, who are described as the paut, i.e, the company of the nine gods. at the entrance to the gate proper stands a bearded, mummied form, with his hands folded on his breast, called anhefta, and at its exit stands a similar form p. 238 called ermen-ta, each of these is said to extend his arms and hands to ra. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the company of the gods who guard the outwork address ra, and say "come thou to us, o thou who art the head of the horizon, o thou great god who openest the secret places, open for thyself the holy pylons, and unfold for thyself the holy doors thereof" the monster serpent which stands on his tail and guards the door is called ab-ta, and the two lines of text whi

ods who are therein acclaim the great god" the gateway is like that through which the god passed into the previous division, and its outwork is guarded by sixteen uraei. at the entrance to the gate proper stands a bearded, mummied form called nemi, who holds a knife in his bands, and at its exit stands a similar mummied form called kefi. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the uraei which p. 260 guard the outwork address ra, and say "come thou to us, o thou who art at the head of the horizon, o thou great god who openest the secret place, open thou the holy pylons and unfold the portals of the earth" the monster serpent which click to view the boat of af-ra in the tenth division of the tuat. stands on his tail and guards the door

eat] god cometh forth to this gate, this great god entereth through it, and the gods who are therein acclaim the great god" the gateway is like that through which the god passed into the previous division; at the entrance to the crate proper stands a bearded, mummied form called metes, and at its exit stands a similar form called shetau. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. in the space which is usually guarded by a number p. 280 of gods stand two sceptres, each of which is surmounted by a white crown; the one on the right is the symbol of osiris (sar, and the other of horus. between the sceptres is a line of text, which reads-"they say to ra'[come] in peace [come] in peace [come] in peace [come] in peace! o thou whose transformati

s great god cometh forth to this gate, this great god entereth through it, and the gods who are therein acclaim the great god" the gateway is like that through which the god passed into the previous division; at the entrance to the gate proper stands a bearded mummied form called pai, and at its exit stands a similar form called akhekhi. the corridor is swept by flames of fire, which proceed from the mouths of uraei, as before. in the space which is usually guarded by a number of gods stand two staves, each of which is surmounted by a bearded head; on one head is the disk of tem, and on the other a beetle, the symbol of khepera. the text which refers to these reads: p. 302 click to view (left) the gate tesert-baiu (right) the doors of sebi and reri. p. 303 click to view the sun-god under t

THE SECRET RITUALS OF THE OTO

aspiration, that ye suffocate and expire even at the moment when elsehow the threshold should be trodden and the shrine unveiled. behold the spirit of the lord is upon me and i prophesy. unless ye repent, then will the lord root out your order from its place. i the lord will laugh at your calamity; i will mock when your fear cometh. ye shall be the scorn of evil men and your reproach shall be in the mouths of women. in the great name of baphomet do i exhort you that ye turn swiftly to the lord if so be that the mercy of the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. go then, sir knights, rejoice i

THE HOLY BIBLE KING JAMES VERSION

d which i sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. 31:21 and it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for i know their imagination which they go about, even now, before i have brought them into the land which i sware. 31:22 moses therefore wrote this song the same day, and taught it the children of israel. 31:23 and he gave joshua the son of nun a charge, and said, be strong and of a good courage: for thou shalt bring the children of israel into the land which i sware unt

n days. 11:31 by faith the harlot rahab perished not with them that believed not, when she had received the spies with peace. 11:32 and what shall i more say? for the time would fail me to tell of gedeon, and [of] barak, and [of] samson, and [of] jephthae [of] david also, and samuel, and [of] the prophets: 11:33 who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 11:34 quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 11:35 women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 11:36 and others had trial of [cruel] mockings and scourg

TYSON DONALD THE POWER OF THE WORD

placed opposite the ox, probably on the arms of the throne, and presumably the man was opposite the eagle on the two sides of the back. behind the throne was the likeness of a wheel and cherubim. the throne was made of pure gold studded with pearls and precious stones. inside its seat was hidden "a tablet engraved with a serpent on a pole" a great sapphire stone served solomon for a footstool. in the mouths of the animals that composed the throne were golden bells that rang when the wind blew, and above the throne hung a canopy of colored cloths that fluttered with the appearance of lightning and flaming torches and a shimmering rainbow. around the throne were seventy chairs for seventy elders, and two more chairs opposite the throne for the seer gad and the prophet nathan, making a total

WESTERN MANDALAS OF TRANSFORMATION SR AL

as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains t

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