Michael Wynn's Occult Reference Library
THE ROD,THE RODS

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ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

attend the "priest "and "priestess "ready to hold any appropriate weapon as may be necessary" vi. of the consecration of the elements "the "priest "makes five croses"+3+1+2 "on paten and cup"+4 "on paten alone"+5 "on cup alone" the priest. life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit"(he touches the host with the lance" by the virtue of the rod! be this bread the body of god"(he takes the host" gr:tau-omicron-upsilon-tau-omicron gr:epsilon-sigma-tau-iota gr:tau-omicron gr:sigma-omicron-mu-alpha gr:mu-omicron-upsilon "he kneels, adores, rises, turns, shows host to the people, turns, replaces host and adores. music. he takes the cup" vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecst

on-upsilon-tau-omicron gr:epsilon-sigma-tau-iota gr:tau-omicron gr:sigma-omicron-mu-alpha gr:mu-omicron-upsilon "he kneels, adores, rises, turns, shows host to the people, turns, replaces host and adores. music. he takes the cup" vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit"(he touches the cup with the lance" by the virtue of the rod! be this wine the blood of god"(he takes the cup" gr:tau-omicron-upsilon-tau-omicron gr:epsilon-sigma-tau-iota -tau- omicron gr:pi-omicron-tau-eta-rho-iota-omicron-nu gr:tau-omicron-upsilon gr:alpha-iota-mu-alpha-tau-omicron-sigma gr:mu-omicron-upsilon"(he kneels, adores, rises, turns, shows the cup to the people, turns, replaces the cup and adores. music" 356 for this is the covenant of r

ALEISTER CROWLEY SEPHER SEPHIROTH

cence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the so

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ildren attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this win

ALEISTER CROWLEY THE SWORD OF SONG

error: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven but in hell! oh, very well! i think you say, wait only till your dying day! 645 see whether then you kiss the rod, and bow that proud soul down to god! i perfectly admit the fact; quite likely that i so shall act! here s why creation jumps at prayer. 650 you christians quote me in a breath this, that, the other atheist s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health where flies my vivid will? 655 my carcase with quinine is crammed; i wish south india were d

ALEISTER CROWLEY EQ I 1

ity and their religion. and they don't wash it. but let us take a less unpleasing metaphor, the whip! as some schoolboy poet repeatedly wrote, his rimes as poor as edwin arnold, his metre as erratic and as good as francis thompson, his good sense and frank indecency a match for browning "can't be helped; must be done- so" nay 'tis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love "whom the 134 lord loveth he chasteneth, and scourgeth every son that he receiveth" i shall really be glad if a few of

ALEISTER CROWLEY EQ I 5

eat one of the night of time; between ye vibrateth the lord of the forces of matter. o nox, nox qui celas infamiam infandi nefandi, deo solo sit laus qui dedit signum non scribendum. laus virgini cuius stuprum tradit salutem. o night, that givest suck from thy paps to sorcery, and theft, and rape, and gluttony, and murder, and tyranny, and to the nameless horror, cover us, cover us, cover us from the rod of destiny; for cosmos must come, and the balance be set up where there was no need of balance, because there was no injustice, but only truth. but when the balances are equal, scale matched with scale, then will chaos return. yea, as in a looking-glass, so in thy mind, that is backed with the false metal of lying, is every symbol read averse. lo! everything wherein thou hast trusted must

ALEISTER CROWLEY EQUINOX EQ I 4 2

sible within these limits. the translation might have been better done in one or two places- bother! here's hedonia coming for lunch. what a wormy worm ombricius was! d. carr. peter the cruel. by edward storer. john lane. this admirable story of a little-known monarch dresses once more the middle ages in robes of scarlet, winged and shot with a delicate impressionism. mr. storer wields a pen like the rod of moses; he has struck the water of romance from the rock of history; such scenes have rarely been so vividly described since de sade and sacher-masoch passed on the the great reward. caligula ii. morag the seal. by j. w. bnrodie-innes. rebman. 6"s" one must wish that mr. brodie-innes' english were equal to his imagination. again and again a lack of perfect control over his medium spoils

ALEISTER CROWLEY EQUINOX EQ I 6 2

er, the moors and the woods, the fields and the floods, are with us for ever! 39 ist maenad. are of us for ever. evoe! evoe! autonoe. agave! he cometh! agave. cry ho! autonoe! all. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky globed is on fire with delight, delight that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vin

ALEISTER CROWLEY EQUINOX EQ I 6

o gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rom that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within

tact and under guidance to employ certain forms of group energy, until the time comes when he is in a position scientifically to wield planetary force. the length of time taken over his final stage is entirely dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive manner the force of the higher self or ego, and brings into play on the physical pla

is solar system, a still higher type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at the sixth initiation the expression of this existence on an intermediate plane, a being who must at present remain nameless, wields the rod and administers the oath and secret. in these three expressions of hierarchical government sanat kumara on the periphery of the three worlds, the nameless one on the confines of the high planes of human evolution, and the planetary spirit himself at the final stage we have the three great manifestations of the planetary logos himself. through the planetary logos at the final great initiati

, and as three-fifths of the human family will then have esoterically "set their feet upon the path" and a large percentage of them will then be in process of becoming the path itself, the more normal routine will again be resumed. initiation on the various planets. the process of stimulation of the human egos by means of graded instructions, and the application of the dynamic electrical force of the rod is employed on three of the planets of our system at this time. it is instituted during every fourth round, and its peculiar interest lies in the fact that the emphasis for the fourth creative hierarchy in every fourth chain and globe during the fourth round is laid upon the fourth initiation, that of the crucifixion. the fourth creative hierarchy is the great expression of the conscious w

he student needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due to the varying characteristics and the individual karma of the incarnating planetary logos or ray. these differences affect: a. the initiatory process, both in its ceremonial and altruistic aspects. b. the application of the rod, for the type of force which it embodies, when brought into conjunction with the differentiated force of the planetary type, produces results of varying nature and degree. c. the seasons of initiation. the egos in incarnation on any planet will according to ray type be easily stimulated or not as the case may be, according to astrological conditions, and- 55- initiation, human and solar co

fic phenomena. first and foremost is the energy or force emanating from the sun sirius. if it might be so expressed, the energy of thought, or mind force, in its totality, reaches the solar system from a distant cosmic centre via sirius. sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. during initiation, by means of the rod of initiation (acting as a subsidiary transmitter and as a powerful magnet) this energy is momentarily intensified, and applied to the centres of the initiate with terrific force; were it not that the hierophant and the two sponsors of the initiate pass it primarily through their bodies, it would be more than he could stand. this increase of mind energy results in an expansion and an appre

order of the application of these varying types of energy, nor to give the initiation during which the man contacts the different types. these facts involve the secrets of the mysteries, and no purpose is served by revealing them. other types of force from certain of the planetary schemes, as well as from cosmic centres, are brought into play by the initiator and transmitted through the medium of the rod to the various centres in the initiate's three vehicles, the mental, the astral, and the etheric centres. at the fourth initiation a specialised type of force from a centre which must remain nameless is applied to a man's causal body, and is one of the causes of its final disintegration. in thinking of this matter of the attainment of the sons of men, we must recognise that as mankind comp

department of the mahachohan, and on one or other of the four lesser rays, the rays of attribute- 62- initiation, human and solar copyright 1998 lucis trust 2. for the major initiations on one or other of the three major rays, the rays of aspect, which are administered by the bodhisattva, and are therefore the first two initiations. 3. for the higher three initiations at which sanat kumara wields the rod. at all initiations the lord of the world is present, but at the first two he holds a position similar to that held by the silent watcher, when sanat kumara administers the oath at the third, fourth and fifth initiations. his power streams forth and the flashing forth of the star before the initiate is the signal of his approval, but the initiate does not see him face to face until the thi

ters stand, one on each side of the applicant, within the triangle; at the third, fourth and fifth initiations, the mahachohan and the bodhisattva perform the function of sponsor; at the sixth and seventh initiations two great beings, who must remain nameless, stand within the esoteric triangle. the work of the sponsors is to pass through their bodies the force or electrical energy emanating from the rod of initiation. this force, through radiation, circles around the triangle and is supplemented by the force of the three guardians; it next passes through the centres of the sponsors, being transmitted by an act of will to the initiate. enough has been said elsewhere in this book anent the lodge of masters and their relation to the applicant for initiation, whilst the work of the initiate h

to the many. if this book serves no other purpose than to spur some one to renewed believing effort, it will not have been written in vain- 65- initiation, human and solar copyright 1998 lucis trust chapter xii the two revelations we can now consider the stages of the initiation ceremony, which are five in number, as follows: 1. the "presence" revealed. 2. the "vision" seen. 3. the application of the rod, affecting: a. the bodies. b. the centres. c. the causal vehicle. 4. the administration of the oath. 5. the giving of the "secret" and the word. these points are given in due order, and it must be remembered that this order is not idly arranged, but carries the initiate on from revelation to revelation until the culminating stage wherein is committed to him one of the secrets and one of th

ntre in the logoic body receiving stimulation. when that is the case, the initiation of his own planetary logos takes place, and consequently he (as a cellular body) receives an added stimulation along with the other sons of men. 3. planetary, used by a planetary logos for initiatory purposes, and for the third, fourth, and fifth major initiations, with the two higher. at the planetary initiation the rod of power, wielded by the solar logos, is charged with pure electrical force from sirius, and was received by our logos during the secondary period of creation, from the hands of that great entity who is the presiding lord of the lords of karma. he is the repository of the law during manifestation, and he it is who is the representative in the solar system of that greater brotherhood on sir

which enables them to draw down the pure electric force with which their rods of office must be charged, and commits to their keeping the peculiar secret of their particular planetary scheme. 4. hierarchical, used by an occult hierarchy for minor initiations, and for the first two initiations of manas by the bodhisattva. when man individualised in lemurian days, it was through the application of the rod of initiation to the logos of our earth chain, which touched into activity certain centres in his body, with their corresponding groups. this application produced literally the awakening of the life to intelligent work on the mental plane. animal man was conscious on the physical and on the astral planes. by the stimulation effected by the electric rod this animal man awoke to consciousnes

other. c. increase of the vibratory activity of some centre, whether in man, a heavenly man, or a solar logos. d. expansion of all the bodies, but primarily of the causal body. e. the arousing of the kundalini fire (or the fire at the base of the spine, and the direction of its upward progression. this fire, and the fire of manas, are directed along certain routes or triangles by the following of the rod as it moves in a specified manner. there is a definite occult reason, under the laws of electricity, behind the known fact that every initiate presented to the initiator is accompanied by two of the masters, who stand one on either side of the initiate. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart a

inite occult reason, under the laws of electricity, behind the known fact that every initiate presented to the initiator is accompanied by two of the masters, who stand one on either side of the initiate. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alone the initiate could not receive the voltage from the rod without serious hurt, but in triangular transmission comes safety. we need to remember here that two masters sponsor all applicants for initiation, and represent two polarities of the electric all. part of their function is to stand with applicants for initiation when they come before the great lord. when the rods are held in the hands of the initiator in his position of power, and at the

each new world teacher. there is a wonderful ceremony performed at the time that a new world teacher takes office, in which he receives his rod of power the same rod as used since the foundation of our planetary hierarchy-and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh recharging of its electric capacity. this ceremony takes place at shamballa. the rod of initiation known as the "flaming diamond" is used by sanat kumara, the one initiator. this rod lies hidden "in the east" and holds the fire hidden that irradiates the wisdom religion. this rod was brought by the lord of the world from venus, and once in every world period it is subjected to a similar process to that of the lesser rod, only this time it is recharged by the direct action

ally appreciated that they are of electrical origin, and that their true significance is concerned with the dynamic stimulation of all the subordinates in office who come under their touch thus inspiring them to increased activity and service for the race. the great rod of power of the logos himself is hidden in the sun. to recapitulate, the esoteric location of the various rods is as follows: 1. the rod of the bodhisattva lies hidden in the "heart of the wisdom" that is, at shamballa- 76- initiation, human and solar copyright 1998 lucis trust 2. the rod of the one initiator is hidden in "the east" a definite planetary location. 3. the rod of the solar logos is hidden in "the heart of the sun" that mysterious subjective sphere which lies back of our physical sun, and of which our physical

rt of the wisdom" that is, at shamballa- 76- initiation, human and solar copyright 1998 lucis trust 2. the rod of the one initiator is hidden in "the east" a definite planetary location. 3. the rod of the solar logos is hidden in "the heart of the sun" that mysterious subjective sphere which lies back of our physical sun, and of which our physical sun is but the environing shield and envelope. 4. the rod of the cosmic logos associated with our solar logos is secreted in that central spot in the heavens around which our solar system revolves, and which is termed "the central spiritual sun" one rod is charged anew at shamballa for each new world teacher; the rod of sanat kumara is charged afresh at each recurring world period, and therefore seven times in the history of a planetary scheme. t

ce, nation, or large organisation. every nation has its "magnetic point" formed in etheric matter by the application of the "flaming diamond" to the ethers; it is the national heart and the basis of the national character. usually the chief city of a nation is built up around it, but this is not invariably so. 2. by sanat kumara working through the bodhisattva. in this case, the electric force in the rod is wielded in order to draw closer together those influences which demonstrate in the great religions of the world. the lesser rod of power is used here in conjunction with the greater. by their means the attractive quality or keynote of any religion is struck, and of any organisation with a religious basis. 3. by sanat kumara working through the mahachohan. by the wielding of the rod of p

h he must play when he again returns to earth service from the council chamber of heaven. he is conscious of no anxiety, fear, or doubt. he has contacted the divine "presence" and has seen the vision. he knows what he has to do and how he must do it, and peace and joy unutterable fill his heart. this is an interlude of stillness before a period of renewed activity, which begins at the moment that the rod is applied. whilst he has been thus withdrawn within himself, with all his forces centred in his heart, the attendant lodge of masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the initiator upon the throne, and the wielding of the rod. the hierophant has hitherto been present, but the work has been handled by the lodge and the spo

rawn within himself, with all his forces centred in his heart, the attendant lodge of masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the initiator upon the throne, and the wielding of the rod. the hierophant has hitherto been present, but the work has been handled by the lodge and the sponsors. he now ascends to the place of power, and the rod is brought to him by its legitimate custodians. it is not possible here to publish the details of the next stage, beyond using the description as embodied in the words "fire descends from heaven" through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be employed descends upon the rod, pass

heric levels, which finally absorb it. this is the stupendous moment for the initiate, and brings to him a realisation of the literal absolute truth of the phrase that "god is a consuming fire" he knows past all gainsaying that fiery energy and electric force constitute the sumtotal of all that is. he is literally bathed in the fires of purification; he sees fire on all sides, pouring out through the rod, circulating around the triangle, and passing through the bodies of the two sponsoring adepts. for a brief second, the entire lodge of masters and initiates, standing in their ceremonial places without the triangle, are hidden from view by a wall of pure fire. the initiate sees no one, save the hierophant, and is aware of nothing but a fiery blaze of pure, blue-white flame, which burns, bu

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

et the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within spreads through the- 18- a treatise on

the aspirant, therefore, has three things to do: 1. purify, discipline and transmute his threefold lower nature. 2. develop knowledge of himself, and equip his mental body; build the causal body by good deeds and thoughts, 3. serve his race in utter self-abnegation. in doing this he fulfils the law, he puts himself in the right condition for training, fits himself for the ultimate application of the rod of initiation, and thus minimises the danger that attends the awakening of the fire- 92- a treatise on cosmic fire copyright 1998 lucis trust all that is intended to do in this treatise, is to cast some further light upon these centres, to show their interrelation, and to trace the effects produced by their rightful development. to do this, as before stated, the subject will be divided int

uch, and recognition and awareness ensues. the fire of manas burns continuously and is fed by that which is attracted and repulsed. when the two blend, the stimulation is greatly increased and the ability to touch intensified. the law of attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. forget not in this connection the mystery of the rod of initiation.84(73) later when we consider the subject of the centres and initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second logos, wielding the law of attraction- 115- a treatise on cosmic fire copyright 1998 lucis trust let us now finish what may be imparted on the remaining three senses sight, taste

. this alignment is brought about eventually at initiation. at the time that initiation is taken, the centres are all active and the lower four (which correspond to the personality) are beginning the process of translating the fire into the three higher. the dual revolution in the lower centres is clearly to be seen and the three higher are commencing to be similarly active. by the application of the rod of initiation at the time of the initiation ceremony, certain results are achieved in connection with the centres which might be enumerated as follows: a. the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to the ray, or the specialised work of the initiate. b. the centre has its activity intensified, its r

nent atoms. through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation, a corresponding stimulation takes place in the permanent atoms of the triad, leading to the co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. c. by the application of the rod of initiation the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric, or the astral at the first and second initiations, or whether the initiate is standing before the lord of the world. in the latter case, his mental centres or their corresponding force vortices on higher le

he latter case, his mental centres or their corresponding force vortices on higher levels, will receive stimulation. when the world teacher initiates at the first and second initiations, the direction of the triadal force is turned to the vivification of the heart, and throat centres, and the ability to synthesise the force of the lower centres is greatly increased. when the one initiator applies the rod of his power, the downflow is from the monad, and though the throat and heart intensify vibration as a response, the main direction of the force is to the seven head centres, and finally (at liberation) to the radiant head- 121- a treatise on cosmic fire copyright 1998 lucis trust centre above, and synthesising the lesser seven head centres. d. the centres at initiation receive a fresh acc

manipulate thought matter for the perfecting of the plans of the logos, to work in mental essence, and to apply the law of mental levels and thereby affect the physical plane. motion originates cosmically on cosmic mental levels, and in the microcosm the same order will be seen. there is an occult hint here that will reveal much if pondered upon. at initiation, at the moment of the application of the rod, the initiate consciously realises the meaning of the law of attraction in form building, and in the synthesis of the three fires. upon his ability to retain that realisation and himself to apply the law, will depend his power and progress. e. by the application of the rod, the fire of kundalini is aroused, and its upward progress directed. the fire at the base of the spine, and the fire o

action in form building, and in the synthesis of the three fires. upon his ability to retain that realisation and himself to apply the law, will depend his power and progress. e. by the application of the rod, the fire of kundalini is aroused, and its upward progress directed. the fire at the base of the spine, and the fire of mind are directed along certain routes, or triangles, by the action of the rod as it moves in a specified manner. there is a definite occult reason, under the laws of electricity, behind the known fact that every initiate, presented to the initiator, is accompanied by two of the masters, who stand one on either side of him. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alon

s a definite occult reason, under the laws of electricity, behind the known fact that every initiate, presented to the initiator, is accompanied by two of the masters, who stand one on either side of him. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alone the initiate could not receive the voltage from the rod without serious hurt, but in triangular formation transmission comes safely. the two masters who thus sponsor the initiate, represent two polarities of the electric all; part of their work is therefore to stand with all applicants for initiation when they come before the great lord. when the rods of initiation are held in the hands of the initiator in his position of power, and at the stat

ht 1998 lucis trust indeed that the "flaming diamond" at certain of the final initiations (the sixth and seventh) transmits force, via the logos, from outside the system altogether. we need to remember that this major rod is the one used on this planet, but that within the system there are several such rods of power, and that they are to be found in three grades, if it may be so expressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the

wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initiator, called in the bible, the ancient of days. this rod lies hidden "in the east" and holds the fire latent which irradiates the wisdom religion. this rod was brought by the lord of the world when he took form and came to our planet eighteen million years ago. once in every world period it is subjected to

is produced only at stated times when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions, of which nothing as yet has been given out. it has its place and function in certain ceremonies connected with the inner round91(79) and the triangle formed by the earth, mars and mercury. but more about this is not at this time permissible. third. the rod of initiation, wielded by the logos of the solar system, is called among other things, the "sevenfold flaming fire" it was confided to our logos by the lord of sirius and sent to our system from that radiant sun. one of its purposes is for use in emergencies. this great talisman has never yet been employed in this particular manner, though twice it was nearly thus used, once in atlantean d

es to show the- 123- a treatise on cosmic fire copyright 1998 lucis trust wondrous synthesis of the whole, and the place of the system within an even greater scheme. in all things cosmic, perfect law and order are found, and the ramifications of the plan can be seen on all planes and all subplanes. this greatest rod is in the care of the first great group of karmic lords. it might be described as the rod which carries a voltage of pure fohatic force from cosmic levels. the two lesser rods carry differentiated fohatic force. this logoic rod of power is kept within the sun, and is only re-charged at the beginning of every one hundred years of brahma. the reason why the rods of power are here discussed is that they have definitely to do with the centres which are force vortices in matter and

e here discussed is that they have definitely to do with the centres which are force vortices in matter and which (though channels for spiritual force, or centres wherein the 'will to be' finds expression) demonstrate as activity in matter. they are the centres of existence, and just as one cannot, in manifestation, dissociate the two poles of spirit and matter, so one cannot, in initiation apply the rod without bringing about definite effects between the two. the rods are charged with fohat which is fire of matter plus electric fire, hence their effect. the mystery cannot be explained in greater detail as the secrets of initiation are not transmissible. more has been here imparted on this matter than hitherto, though there are those who have heard these things. division f- the law of econ

tivity was begun on this planet during the last root-race, and the divine alchemy proceeds. the progress made is as yet but small, but each transmuted conscious cell increases the speed and the accuracy of the work. time alone is needed for the completion of the work. in connection with this matter of transmutation comes the legend of the philosopher's stone, which is literally the application of the rod of initiation, in one sense. division a- manas or mind and its nature i. three manifestations of manas- 179- a treatise on cosmic fire copyright 1998 lucis trust ii. some definitions of manas: 1. manas is the fifth principle. 2. manas is electricity. 3. manas is that which produces cohesion. 4. manas is the key opening the door into the fifth kingdom. 5. manas is the synthetic vibration of

netary logos. 3. planetary, used by a planetary logos for initiatory purposes, and for the third, the fourth, and fifth major initiations, with the two higher. 4. hierarchical, used by an occult hierarchy for minor initiations, and for the first two initiations of manas by the bodhisattva.29(114) when man individualised in lemurian days (about eighteen million years ago, it was the application of the rod of initiation to the logos of our earth chain which brought about the event and touched into activity certain centres in his body with their corresponding groups. this application, bringing about consciousness on some plane, may be regarded as literally the awakening of the lives concerned to participate in intelligent work on the mental plane. animal man was conscious on the physical, and

e receptive and negative, and are thus responsive to the positive influence of the planetary logos. one further point i would make, and as it is of an esoteric and occult nature, it can be but hinted- 254- a treatise on cosmic fire copyright 1998 lucis trust at. at the fourth initiation, the force of the logos of the fourth ray is a vital factor in the initiation. it is through the application of the rod of initiation that his life energy is applied to the initiate, or the electrical force that emanates from him is geometrically circulated through certain centres, producing the necessitated stimulation. at the fifth initiation similarly the force of the third logos may be felt, and at the sixth that of the second logos, while at the seventh the dynamic fire of the first logos circulates th

inite development of the psyche under law, with the scientific expansion of the consciousness, and will eventually bring about conditions wherein the work, preliminary to the first initiation, will be purely exoteric, and no longerpart of an esoteric process. in due course of time, it will be found that the self-induced efforts whereby a man consciously prepares his centres for the application of the rod of initiation at the first initiation, will be the subject of books, and of lectures, and form part of the ordinary thought of the masses. this again will eventuate in a cleavage between the two groups in the middle of the fifth round. it must be remembered that this cleavage will be part of a natural process, and not a drastic ruling, imposed upon an unwilling people. the knowers and the

uddhic plane. at the final two initiations, which set a man free from the three worlds and enable him to function in the logoic body of vitality and to wield the force which animates that logoic vehicle, the initiate becomes the five-pointed star, and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about through the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part; this is consciously effected. the two initiations, called the sixth and seventh, take place on the atmic plane; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters into the f

n in a conscious co-operation with the plan of evolution.38(208) after the third initiation, the will or purpose aspect predominates. it might here be noted that it is the positive force of the manasadevas that produces initiation. their function is embodied by the hierophant. he, seeing before him the vehicle for buddhi, passes the voltage from the higher planes through his body, and by means of the rod (charged with positive manasic force) transmits this higher manasic energy to the initiate so that he is enabled to know consciously and to recognise the plan for his group-centre through the immensely increased stimulation. this force descends from the manasic permanent atom via the- 422- a treatise on cosmic fire copyright 1998 lucis trust antaskarana and is directed to whichever centre

aneously the middle circle unfolds, so that two rows of petals are duly opened, and only the third remains to be unclosed. this final opening is effected during the period of treading the stages of the path of initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the initiator, wielding the rod of power. though we have thus divided off the different stages of development, we have but dealt with the general average, gathering our facts from the records to which we have access and which are grouped in relation to this subject into the three groups, related to: a. the monads of power. b. the monads of love. c. the monads of activity. the student must remember that according to these

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ine systems. a little clear thinking therefore will demonstrate the need for excessive care, for there will obviously lie a direct effect upon the external apparatus and this in its turn will- 340- a treatise on white magic copyright 1998 lucis trust definitely affect what the psychologists call "behaviour. there are four of these interlaced circular "webs" lying between the five centres found on the rod of the spinal column, such as follows: 0/0/0/0/0, and three are to be found in the head. these three bisect the head, and form a series of crosses, as follows: this is much like the cross upon the union jack, which has always had an esoteric significance for the student, and indicates a point in racial evolution. this cross in the head separates the ajna centre (the centre between the eyeb

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

et mist. let the sun touch their summits and let them stand in light. shine forth. quality. emergence into form and out of form. 2. god and his angels now arise and hear. let a deep murmur rise and let the cry of seeking man enter into their ears. let man listen. let man call. speak loud. quality..power to make the voice of the silence heard. 3. god and his angels now arise and touch. bring forth the rod of power. extend it outward toward the sons of men; touch them with fire, then bring them near. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the bu

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sm of john. that submission and completed purification brought its reward. it was at this initiation that god himself proclaimed his son to be the one in whom he was "well pleased" every initiation is simply a recognition. it is a false idea, current in many schools of the mysteries and of esotericism, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. an initiation takes place whenever a man becomes, through his own self-effort, an initiate. then having taken "the kingdom of heaven by violence,"13 and having "worked out" his "own salvation through fear and trembling,"14 his spiritual status is immediately recognised by hi

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ict and the personality fights the soul. but paralleling this well known conflict, another battle goes on between the ethers composing the disciple's etheric body and the downpouring higher ethers. of this a man is not so conscious, but the battle is a very real one, affecting primarily the health of the physical body, and falls into five natural stages which we call initiations. the symbolism of the rod of initiation teaches us that (during the initiatory process) this rod, directed by the christ or by the lord of the world, as the case may be, is used to stabilise the higher ethers within the personality by an access of applied energy which enables the initiate to retain that which is from above, in order that "as above, so below" there are three angles from which the etheric body must b

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ficant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is

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

th the stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it is called in the old commentary. the above is a piece of information which is of small value, except in so far as it presents a truth, completes a picture, and gives the student a symbolic idea of that which is essentially a distributing agent of the will energy of deity- 89- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. the ajna centre. thi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

roup form; this is something entirely new in the work of the hierarchy. not one by one do candidates stand before the initiator, but many so stand simultaneously. together they can think in complete accord; together they are tested, and together they reach the "point of triumph" which supersedes the "point of tension; together they see the "star shine forth" and together the energy emanating from the rod of initiation fits them for the reception of specialised energy, to be later used in their future world service. this group approach, this group intention, this "group silent reticence and vocal recognition" and this group dedication and vision are no longer in the experimental stage. this group achievement (i refer not here to your particular group which has not been outstandingly success

at basic energies; the initiate has to learn to work in and through that will. if, therefore, each initiate in the group is conscious of the initiation next to be taken, then subconsciously he eliminates all awareness of outer contacts and stands alone, and yet in group formation, before one or other of the two initiators. the inflow of dynamic energy which comes to him through the application of the rod of initiation becomes a group inheritance and serves to galvanise, integrate and fuse the group into renewed activity and a deeper subjective union. there is one point which is oft overlooked, but which i gave to you earlier, and that is the mental approach to initiation. so much emphasis has been laid upon the love quality of the hierarchy, on its being the expression of the second divine

you glibly use the words: meditation and concentration. temporarily, and in order to move forward and at the same time to leave behind, the initiate becomes a "static point of concentrated contemplation" he then stands before the initiator in an intense interior preoccupation with the world of significances. he only moves forward again, dropping then the static attitude, after the application of the rod of initiation. his ability to contemplate significances rests upon his trained capacity to move with ease in the world of meaning (the major task which confronts all of you at this time. the objective of the first two initiations is to enable the initiate to live in the world of meaning; the objective of the next four initiations up to and including the sixth initiation of decision is to e

ng something that has always been there. the limitation, he discovers- 302- discipleship in the new age- volume ii copyright 1998 lucis trust is in himself, and the way of revelation is through the discovery and the discarding of his own personal, or rather, individual limitations. the next point to be remembered is that these limitations have been rejected by him under the applied stimulation of the rod of initiation, wielded by the initiator. i would ask you to remember that this rod is the rod of stimulating light which is projected by the initiator with all its lighted energy on to the centre which is receiving attention during any specific initiation. there is another point of revelation on the way of initiation to which i would like to refer. it occurs when the light which the initia

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

thsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of love, grasped the rod of initiation on behalf of his brothers, and faced the lord of life himself, unattended, unafraid and in his own right" the episodes refer to happenings in the life of jesus. at the present time, and at the immediate point of tension, christ has added to his two immediate and constant tasks that of hastening the coming of the avatar who waits for the perfected work of the hierarchy, focuss

has to learn the dual function of "lifting up the lower energies into the light" and at the same time of "bringing down the higher energies into bodily expression" thus he becomes a white magician. at this initiation he sees, for the first time, what are the major energies which he must bring into expression, and this vision is summed up for him in the old commentary in the following words "when the rod of initiation descends and touches the lower part of the spine, there is a lifting up; when the eyes are opened in the light, that which must be lowered into form is now perceived. the vision is acknowledged. the burden of the future is assumed. the cave is lighted up and the new man issues forth" that this may be true of all of you who read these words is the prayer and the wish of your f

e beings who work from this heavenly centre. the first two initiations regarded simply as initiations of the threshold are experiences which have prepared the body of the initiate for the reception of the terrific voltage of this third initiation. this voltage is passed through the body of the initiate under the direction of the planetary logos, before whom the initiate stands for the first time. the rod of initiation is used as the transferring agent. the second initiation freed the initiate from the astral level of consciousness, the astral plane the plane of glamour, of illusion and of distortion. this was an essential experience because the initiate (standing before the one initiator for the first time at the third initiation) must be freed from any magnetic or attractive "pull" emanat

fore, how this third initiation is a climaxing point and also inaugurates a new cycle of activity leading to the seventh initiation of resurrection. i would call your attention to the fact that the third, fifth and seventh initiations are under the control of the fifth, first and second rays. these, as you might expect, will constitute the emanating energies transmitted through the application of the rod of initiation. initiation iii. the fifth ray of science. this inflowing energy produces its major effects upon the mind, or upon manas, the fifth principle; it enables the initiate to use the mind as its major instrument in the work to be done, prior to passing through the fourth and fifth initiations. initiation v. the first ray of will or power. at this initiation the disciple appreciate

iations. initiation v. the first ray of will or power. at this initiation the disciple appreciates for the first time the significance of the will and uses it to relate the head centre and the centre at the base of the spine, thus completing the integration started at the third initiation. initiation vii. the second ray of love-wisdom is here active, as the major planetary ray. the application of the rod of initiation by the initiator (working this time from the highest plane, the logoic plane) produces in a mysterious way an effect on the totality of humanity and to a lesser extent upon the allied kingdoms. the effect is similar to that produced in the individual at the fifth initiation, wherein the head centre and the centre at the base of the spine became closely en rapport through the

me closely en rapport through the use of the will. aspirants and disciples should remember that after the third initiation, the effects of the initiation which they may be undergoing are not confined simply to the individual initiate, but that henceforth at all the later initiations he becomes the transmitter of the energy which will pour through him with increasing potency at each application of the rod. he acts primarily as an agent for the transmission, for the stepping down and for the consequent safe distribution of energy to the masses. each time a disciple achieves an initiation and stands before the initiator, he becomes simply an instrument whereby the planetary logos can reach humanity and bring to men fresh life and energy. the work done prior to and at the third initiation is p

BLAVATSKY H P ANTHROPOGENESIS

ealed, by producing corn or wheat, the great boon of agriculture. what isis- osiris, the once living kabiria, has done in egypt, that ceres is said to have done in sicily; they all belong to one class. that the serpents were ever the emblems of wisdom and prudence is again shown by the caduceus of mercury, one with thot, the god of wisdom, with hermes, and so on. the two serpents, entwined around the rod, are phallic symbols of jupiter and other gods who transformed themselves into snakes for purposes of seducing goddesses- but only in the unclean fancies of profane symbologists. the serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to ha

mighty ones. they are versed in ashtar (vidya, the highest magical knowledge* come and use yours (i.e, your magic powers, in order to counteract those of the sorcerers. let every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (followers, or people 'may every yellow face send sleep from himself (mesmerize) to every black face. may even they (the sorcerers) avoid pain and suffering. may every man true to the solar gods bind (paralyze) every man under the lunar gods, lest he should suffer or escape his destiny 'and may every yellow face offer of his life-water (bloo

BLAVATSKY H P COSMOGENESIS

phraseology and symbols. chemical science is now compelled, by the very force of things, to accept even our illustration of the evolution of the gods and atoms, so suggestively and undeniably figured in the caduceus of mercury, the god of wisdom, and in the allegorical language of the archaic sages. says a commentary in the esoteric doctrine. the trunk of the asvattha (the tree of life and being, the rod of the caduceus) grows from and descends at every beginning (every new manvantara) from the two dark wings of the swan (hansa) of life. the two serpents, the ever-living and its illusion (spirit and matter) whose two heads grow from the one head between the wings, descend along the trunk, interlaced in close embrace. the two tails join on earth (the manifested universe) into one, and this

BLUE EQUINOX

ren attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses +3 +1 +2 on paten and cup +4 on paten alone +5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. touto .esti to soma mou. the equinox 264 he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be thi

BOOK OF BLACK SERPENT

this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will

DAVID ICKE CHILDREN OF THE MATRIX

vibrational states. the changing vibration is the key. the forces between molecules in the gels are delicately balanced in a constant tug-of-war and sometimes one state wins and sometimes another, depending on the outside stimulus. hiroaki misawa and colleagues at the university of tokushima, japan, focused a laser beam at the center of a cylinder of polymer gel and found that within an instant, the rod's middle shrank in diameter, turning it into a dumb-bell. when they shut the laser off, the middle snapped back to its original width. the transformation of the gels are entirely reversible, the same as human-reptilian shape-shifting" arizona says she saw members of the british royal family, the windsors, shapeshift into reptiles many times. princess diana's close confidant christine fitzg

DAVID ICKE THE BIGGEST SECRET

houtedgod save the queen. this was symbolic of the story in the old testament describingthe crowning of saul as king of israel when people shouted god save the king.2this cry can be found eight times in the old testament when the kings of israel arecrowned. the queen sat in the coronation chair holding the egyptian symbols, asceptre and a rod. on the top of the sceptre is the maltese cross and on the rod is a369dove. she also later holds an orb with a maltese cross on the top, the same as thoseused by the dutch wing of the black nobility. babylon is now london and queenelizabeth is seen by the brotherhood as a symbolic successor to the legendary founderof babylon, queen semiramis, who was symbolised as a dove. the queen was alsoanointed with oil at her coronation, the ancient aryan and rep

DION FORTUNE MYSTICAL QABALA

ifferent gods and goddesses, and these are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues

lacking in martian aspects never gets to grips with life. those who have had to depend on a non-geburah bread-winner know that love is not a complete solution of life's problems. we must learn to love and trust the mailed warrior with the sword as well as divine love which gives us the cup of cold water and says "come unto me all ye that are weary and heavy laden" 25. when we have learnt to kiss the rod and realise the value of astringent experiences we have taken the first of the geburah initiations; and when we have learnt to lose our lives in order to find them, we have taken the second. there is a certain type of courage which does not fear dissolution, for it knows that all spiritual principles are indestructible, and so long as the archetypes persist, anything can be rebuilt. gebura

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, ev

ly originating in mesopotamia, the caduceus found its way eastward to india and westward into the mediterranean. it is associated with the use of paired serpents in general such as those on the egyptian pharaoh s headpiece or the serpents coiled around the body of mithras. in greek lore, hermes (the roman mercury) came upon two serpents fighting. he thrust his rod between them. they coiled around the rod and remained attached to it. thus, the caduceus emerged as the symbol of messenger of the god. in greek thought, the caduceus acquired wings. in india, the caduceus became associated with the kundalini or serpent power, the latent power believed to lie as a coiled serpent at the base of the spine. as spiritual consciousness awakens, the energy travels up the spine to the top of the head. i

h messages appear in raised letters on the surface of the medium s skin. on occasion, the motor effects of the divining rod employed as a means of communication. according to professor e. garnett of the transvaal university college is quoted in stanley de brath s book the physical phenomena of spiritualism (1947, during the past few months my son has discovered that in reply to definite question, the rod [divining rod] behaves as planchette. the method he adopts is as follows: the rod is held at forehead level, almost vertical. questions are asked in usual tone and pitch of voice. for yes the rod moves forward and downward. for no the rod moves backward and downward. the tilting of the table in table turning seances or the gentle tapping by a table leg indicating a letter of the alphabet w

est world, that first formed by the divine impulse in the creative process. it is unattainable by man in his present state according to theosophy (see also solar system; theosophy) divining rod a forked rod, or branch of tree, that in the hands of certain people is said to indicate, by means of spasmodic movements of varying intensity, the presence of water and minerals underground. traditionally the rod is of hazel wood and v-shaped. the ends are held by the operator. other materials such as right-angle wire rods are claimed to be equally effective. diviners claim that under the effect of rhabdic force, the rod twists or revolves when the operator passes over underground water or minerals. the term rhabdic derives from the greek for rod. mention of the rod used for purposes of divination

terials such as right-angle wire rods are claimed to be equally effective. diviners claim that under the effect of rhabdic force, the rod twists or revolves when the operator passes over underground water or minerals. the term rhabdic derives from the greek for rod. mention of the rod used for purposes of divination are to be found in the records of ancient egypt. cicero and tacitus both wrote of the rod virgula divina. this ancient divining rod was a form of rhabdomancy or divination by means of little pieces of stick. in germany it was known as the wunschelrute or wishingrod and was used just as fortune-tellers use cards, coffee, or tea grounds today. agricola s de re metallica, published at basle at the beginning of the sixteenth century, makes reference to another rod, that he calls th

se cards, coffee, or tea grounds today. agricola s de re metallica, published at basle at the beginning of the sixteenth century, makes reference to another rod, that he calls the virgula furcata, the forked rod, to distinguish it from the virgula divina. this rod, he says, was used by miners to discover mineral lodes. sixteenth-century lutheran theologian phillip melancthon mentioned this use of the rod and ascribed the behavior of the instrument in the discovery of metallic ores to the law of sym- the divine name encyclopedia of occultism& parapsychology. 5th ed. 430 pathy.the belief that metals, trees, and other natural objects had certain subtle relationships with each other. believers in this theory pointed to the fact that trees that grew above mineral lodes drooped as though attract

but all kinds of nut and fruit trees have been used; white and black thorn and privet are also favorites. pieces of watch spring and copper wire are also used, and in some cases the forked rod is dispensed with, the peculiar sensation felt in the arms, hands, and body being enough to indicate the water. dowsers wander over the ground with the ends of the fork grasped in the palms of the hands and the rod downward, and when it moves.turning suddenly upward in the hand for water or downward for minerals.at that spot will be found the desired object. attempts were often made to investigate the phenomenon scientifically. the electrical or magnetic theory was exploded by father kircher in 1654, who balanced the rod on a frictionless support like a delicate pair of scales and found that in this

olved, varying with the talent and skill of the diviner. it is widely believed that some force acts on the muscles through the nervous system, and that it is stopped by certain materials, such as a silken or woolen glove, rubber shoes, or tight bandages on the arms or legs. the effect has some resemblance to the sensations experienced by sitters in spiritualist seances. the diviner is warned that the rod is about to move by a sensation of tingling in the arm and legs, muscular contractions, giddiness, or profuse perspiration. if a particular spot of ground is passed these phenomena immediately cease, leaving a feeling of exhaustion. during the nineteenth century, the spiritualist investigator edward w. cox pointed to the curious analogy that trance subjects are sometimes very sensitive to

during the nineteenth century, the spiritualist investigator edward w. cox pointed to the curious analogy that trance subjects are sometimes very sensitive to the touch of steel; they drop it instantly and declare that it feels red hot. copper affects them similarly, while silver feels cool and gold positively cold. that some kind of psychic perception is primarily involved, with the movement of the rod only an indicator of that perception, is suggested by the fact that many dowsers do not need to use a rod but rely upon an analysis of their sensations. in her book essays in psychical research (1899, a. goodrich-freer reports that the dowser leicester gataker relied solely on the sensations experienced in his arm: his hands, hung down, extended a little outwards, and on observing closely

f men and animals are capable of tuning into the various wavelengths emitted by other people, by other living things, and even by water, minerals and oil. the muscles are supplied by two sets of nerves, viz (1) from the cerebro spinal system which controls the voluntary movement of the muscles (2) the sympathetic nervous system which controls tension of the muscles both voluntary and involuntary. the rod moves because a change in the tension of our muscles of the hand holding the rod is brought about reflexly through the nervous system by the radiations received. mager claimed to have demonstrated two currents traversing the rod, opposite in direction, repelling one another: a discharge current passing from the body of the dowser into the earth on one side, and a return current passing fro

ght about reflexly through the nervous system by the radiations received. mager claimed to have demonstrated two currents traversing the rod, opposite in direction, repelling one another: a discharge current passing from the body of the dowser into the earth on one side, and a return current passing from the earth to the other side of the dowser s body, to his other arm and to the other branch of the rod. he formed the conclusion that the movements of the rod are governed by the laws of electro dynamics as formulated by ampere in 1820. dowsing in france there has been active interest in dowsing in france for several centuries. in 1635 the baron and baroness beausoleil discovered 150 mineral veins in this manner. they may have been the first to apply the diving rod to finding water as chevr

formulated by ampere in 1820. dowsing in france there has been active interest in dowsing in france for several centuries. in 1635 the baron and baroness beausoleil discovered 150 mineral veins in this manner. they may have been the first to apply the diving rod to finding water as chevreul in les baguettes divinatoires fixes 1630 as the most remote date which may be cited for the application of the rod to the discovery of springs, at least in france. the beausoleils published a book in 1640 (la restitution de pluton) and dedicated it to richelieu. a few years later both the baron and his wife were put into prison on charges of sorcery. one of the strangest stories of dowsing is that of the french diviner jacques aymar, who in 1692 apparently traced murderers through a divining rod and di

tmosphere of skepticism or hostility. in 1853 the french academy of sciences delegated a commission of inquiry into the divining rod. the immediate reason for the inquiry was d hyeres riondet s memoire sur la baguette divinatoire. the report, prepared by michel chevreul and published in book form under the title les baguettes divinatoires (1854, is a classical study. it attributes the movement of the rod to the muscular force of the dowser. dowsing researched psychical researchers neglected dowsing for some time. sir william barrett was its first modern investigator. he experimented with a dowser who successfully found coins placed under inverted saucers on the table. he published two lengthy reports in the proceedings of the society for psychical research. published posthumously was barre

fully found coins placed under inverted saucers on the table. he published two lengthy reports in the proceedings of the society for psychical research. published posthumously was barrett s book the divining rod: an experimental and psychological study (1926. written in cooperation with theodore besterman, it became a standard work on the subject. like chevreul, barrett attributed the twisting of the rod to motor automatism and considered it a phenomenon allied to automatic writing. since then considerable progress has been made in validating the phenomena of dowsing. the honorable m. e. g. finch hatton gives a remarkable account in the proceedings of the society for psychical research (vols. 2, 13, 15) of his experiments with j. mullins, in which his brother, the hon. harold finch hatton

ect of scourging with twigs. it would seem that flagellation certainly elicits biological and psychic excitation, sometimes involving intense sexual and emotional release, and when associated with religious fervor it may induce almost mystical states of transport, although of a psychopathological kind. sources: cooper, william m [james glass bertram. flagellation and the flagellants: a history of the rod in all continents from the earliest period to the present time. london, 1868. rev. ed. paris: c. carrington, 1900. gibson, ian. the english vice: beating, sex, and shame in victorian england and after. london: duckworth, 1978. history of flagellation among all nations. new york: medical publishing, 1903. reich, wilhelm. the function of the orgasm: sex-economic problems of biological energy

tomatic writing help to explore the subconscious mind. long forgotten memories may be recalled and events of importance may be traced to their source and enable the psychoanalyst to form conclusions without hypnotic experiments. the divining rod (the diviner holding bacterial cultures in his hand) has also been discovered as a means of successful diagnosis, and the use of the pendulum in place of the rod has developed into the art of radiesthesia. spirit healing often diagnosis and cure take place through alleged spirit influence, advice, or direct action. a physician, josiah a. gridley of southampton, massachusetts, confessed in his astounding facts from the spirit world (1854) to have often known a patient s disease and the treatment to be followed before he ever went to see that patient

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nham, wiltshire, on november 12, 1838, into a family of 11 children. his father was a stone mason and mullins followed the same trade. at the age of 21, while employed by sir john ould to build a house in gloucestershire, a dowser (water diviner) was employed to locate a water supply. various people present tried their hand with the divining-rod, including ould s daughter, who was frightened when the rod suddenly turned over violently. an abundant water supply was found at the spot. ould was most impressed and later asked all the workmen on his estate, about 150 men, to try divining with a rod. when mullins tried, the rod moved so violently it snapped in two. thereafter mullins was considered a dowser, although he continued in his trade as mason. when he first attempted to locate a water s

lifeless torpor, from which they generally rise up in three days. but the man whom the nkissi loves he carries off to the bush and often buries him for a series of years. when he again awakens to life, he begins to eat and drink as before, but his mind is gone, and the nganga must himself educate him and instruct him in every movement, like the smallest child. at first that can only be done with the rod, but the senses gradually return, so that you can speak with him, and when his education is finished the nganga takes him back to his parents. these would seldom recognize him but for the positive assurance of the nganga, who at the same time reminds them of earlier occurrences. whoever has not yet undergone the experience in ambamba is universally despised, and is not allowed to join in t

often ask for objects belonging to the dead to establish contact. it was a habit with leonora piper. but other psychics, like pascal forthuny, repudiated the theory of spirit intervention and considered psychometry a personal gift, a sensitivity to the influence of the objects possessed. this influence, or emanation, was likened by waldemar wasielawski to the rhabdic force that he believed bends the rod of the water-witcher while dowsing. william t. stead suggested that very slight contact would suffice to impart such personal influence. on one occasion he cut pieces of blank paper from the bottom pages of letters of eminent people, just below the signature of each, and sent them to a miss ross marked no. 1. lady, no. 2. gentleman. the readings were very successful (see stead s journal, b

ion 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 driven to the conclusion that the only reasonable hypothesis which covers the facts is that some supernormal agency produced the results. the development of rudi schneider s powers was also under schrenck-notzing s supervision. one night i

FAUST

t when at unexpected hour, his voice is heard in all its power, like crack of lightning, roar of sea, then no one knows which way to flee. brave warriors into panic break, and in the tumult heroes quake. hence honour to whom honour s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious, under vaulted roofs we bide, while in day s pure air thou, gracious, all the treasures dost divide. we discover here quite near us treasure rich, a fountain vein, aptly promising to bear us more than one could hope to gain. this thou mayst achieve at pleasure, take it, sire, into thy care! in thy hands doth every treas

FULLER J F C SECRET WISDOM OF THE QABALAH

ach to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieves on their crosses, the caduceus of hermes, the solar disc and dual serpents of egypt, and, according to eliphas levi, the astral light between the horns of the baphomet of mendes- the panlike satan of the templars. when erect it is the rod of aaron and the brazen serpent of moses (see plate vii on page 44) its three teeth, or tongues, represent three vaudin and consequently may be translated into the number 666, the solar number and the number of the beast in the apocalypse. according to the siphrah d'tzniuthah, it is the serpent which runs with 370 leaps. 25 it gleaps over mountains and hastily runs up over hills h. the ser

GOLDEN DAWN RITUALS Z1

e, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part o

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

w see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient name

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

-pehloh- rod-oh-leh-par-teh) i know the shades of light. at the end of all destruction lies creation for the end of death is the birth of life. ror-odo-ror (roh ar-oh-doh-roh-ar) toant toto-qaa-kal (toh-ah-en-teh tohtoh-qah-ah-kah-leh) the sun is the opener; the sun is love, the cycles of the sun are creation and solidification. hold your wand before you and say, kab-hom (kah-beh-hoh-meh) behold, the rod of life. feel the magical life that lies embodied in your wand. part 5. death.behind the tree lies a vast desert. face this endless and lifeless desert. hold the talismans of toog and graa in your hands and say, may the three governors, torzoxi (toh-razodoh- tree) abraiond (ahbar-ahee-oh-en deh) omagrap (oh mah-gar-ah-peh) 306 initiate me into the mystery of pop (poh-peh) tab gesors- oxex

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

g wunsch or seelde. the diminutive form of it in wunscili-gerta leads me to see in this compound no reference to a person, but to a thing: it is the gerta (yard, rod) by possessing which a man becomes partaker of all earthly bliss. the bestowal of that bliss proceeds from wuotan the supreme (p. 419. the 13th century poets also use the term. conrad in bis schmiede 664 (614, comparing the virgin to the rod of moses' du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' in his troj. 19888, of helena ^schoene als ein wunsch elgerte kam sie geslichen (gliding) lifreht' as danish folk-songs use lilje-vaand (lily-stalk) in a like sense; troj. 2215 'alles heiles ein ivunscltel-rts(-spray^ gotfried in a minneso

n in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagine a single slender rod. several sorts were distinguished, at least in later times: fire-rod, burn-rod, burst-rod, strike-rod, quakerod. the hazel was not used for all, some were made of brass wire, and perhaps of gold. in lower germany they say wickerode, from wicken, to play the witch, tell fortunes. it is allimportant to hold the rod correctly in the hand (grasping the two tips, so that the stem out of which they spring shall look upwards; it will answer then, the stem will turn toward the objects it has to point out, and if there are none at hand, it will keep still. some say that one point of the fork is held up firmly in each hand, and if nevertheless one of them bends with irresistible force to the ground, a bed of

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

l.2 1 in poland and silesia, and perhaps in a part of russia, girls who have over slept matin-time on easter monday are soused ivith water by the lads, and flogged with birch twigs; they are often pulled out of bed at night, and dragged to a river or cistern, or a trough filled with water, and are ducked. the silesians call this schmagostern (even estor s oberhess. idiot, has schmakustern= giving the rod at easter; perh. from pol. smi6, boh. smyti, so that smigust would be rinsing [suppl. says, better from smagac to flog. the poles say both smic and dyngowac, dyngus, of the splashing each other with water (conf. hanusch, p. 197, and the time of year seems to be st. john s day as well as easter. in the russian gov. of archangel, the people bathe in the river on june 23, and sprinkle kupalni

HP LOVECRAFT POETRY AND THE GODS

ly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess

INITIATION INTO HERMETICS

it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you wil

only disadvantage is that such a mirror is heavy and breaks easily. if there is anything left of the fluid condenser after the preparation of the magic mirror, preserve it because it might come in handy for other purposes, such as producing a magic rod that you can make from an elder branch, 12-20 inches in length. drill a thin hole in its entire length and fill it with the solid condenser. seal the rod with a cork and load it magically for different operations such as acts of volition, transference to other beings, exorcisms, etc. i will write about these problems in detail in my second volume, the practice of magical evocation. summary of exercises of step viii i. magic mental training: 1. preparation for mental wandering 2. practice of mental wandering a. in the room b. short distances

ISIS UNVEILED

om the apollo nomius, which figures in the same posture on the pagan sarcophagi, and still carries the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of the apotheosis; psyche, the symbol of the immor- tal soul; heaven personified by an old man, the river jordan; and victory figure on a host of christian monuments" as we have elsewhere shown, the primitive christian community was composed of small groups scattered about and organized in

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

hrough which much of the magical side of the mysteries was performed. they were the personal property of the priestly family of the eumolpidae, being handed down from generation to generation; and their solemn exposition and the explanation of the symbolical teaching connected with them was one of the features of the eleusinian ritual(*foucart. op. cit, p. 150) 378. one of these was the caduceus, the rod of power, surrounded by the twisting serpents and surmounted by the pine-cone. it was the same as the thyrsus; and was said to be hollow and to be filled with fire. in india it is a stick of bamboo with seven knots in it, which represents the spinal column with its seven centres or chakras. when a candidate had been initiated, he was often described as one who had been touched with the thy

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

d their religion. and they don ft wash it. but let us take a less unpleasing metaphor, the whip! as some schoolboy poet repeatedly wrote, his rimes as poor as edwin arnold, his metre as erratic and as good as francis thompson, his good sense and frank indecency a match for browning! gcan ft be helped; must be done. so. h nay! ftis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of

LIBER LXVII THE SWORD OF SONG

not such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven.but in hell .oh, very well. i think you say .wait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god. i perfectly admit the fact; quite likely that i so shall act! here.s why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist.s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health.where flies my vivid will? my carcase with quinine is crammed; i wish south india were damned; i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which they all emanated and consequently is broken up into the twenty-one cards (letters) which, when gathered together, produce the zero. the cipher appearing upon this card would substantiate this interpretation, for the cipher, or circle, is

f the sexes. in the religious processionals of the greeks and egyptians an ark or ship was carried which contained stone tablets, cones, and vessels of various shapes emblematic of the procreative processes. the ark of the israelites--which was patterned after the sacred chests of the isiac mysteries--contained three holy objects, each having an important phallic interpretation: the pot of manna, the rod that budded, and the tablets of the law--the first, second, and third principles of the creative triad. the manna, the blossoming staff, and the stone tables are also appropriate images respectively of the qabbalah, the mishna, and the written law--the spirit, soul, and body of judaism. when placed in king solomon's everlasting house, the ark of the covenant contained only the tablets of t

up--the holy grail and the cup placed by joseph in benjamin's sack; a coin--the tribute money and the wages of a master builder, and a sword, that of goliath and also the mystic blade of the philosopher which divides the false from the true. the magician's hat is in the form of the cosmic lemniscate, signifying the first motion of creation. his right hand points to the earth, his left holds aloft the rod of jacob and also the staff that budded--the human spine crowned with the globe of creative intelligence. in the pseudo-egyptian tarot the magician wears an ur us or golden band around his forehead, the table before him is in the form of a perfect cube, and his girdle is the serpent of eternity devouring its own tail. the second numbered major trump is called la papesse, the female pope, a

when all the other widowers had received back their wands, the priests awaited a sign from heaven, but none came. joseph, because of his advanced age, did not: ask for the return of his rod, for to him it was inconceivable that he should be chosen. but an angel appeared to the high priest, ordering him to give back the short rod which lay unnoticed in the holy of holies. as the high priest handed the rod to joseph, a white dove flew from the end of it and rested upon the head of the aged carpenter, and to him was given the child. the editor of the sacred books and early literature of the east calls attention to the peculiar spirit with which the childhood of jesus is treated in most of the apocryphal books of the new testament, particularly in one work attributed to the doubting thomas, th

MASTERING WITCHCRAFT

e to the touch. sprinkle them with salt and water and fumigate with a mercurial incense within a properly cast circle. now, using your brush and paint of art, make a large and obvious dot on one side of each of them, centrally located. when the paint has dried, turn the rods over and make two large dots on the other side of them, spaced so that the gaps between the dots themselves and the ends of the rod are all equal, in fact, so that the rods are marked into three equal segments by two dots. these are your rune sticks. you should carry them about with you for a period of time before you use them to charge them with your magnetism, or witch power. now the method of their employment is this: provide yourself with some pieces of clean paper, your pen and ink of art, a good supply of mercuri

tion the wand, or staff, is the magical instrument which is par excellence emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or as the classical mercury's winged rod, the caduceus. all the legendary wizards from biblical times on have carried rods wherein their powers were often vested. jannes and jambres of the egyptians, moses, aaron and elijah, merli

um, which is used in the questioning of intelligences during divination. often the riding staff will be carved with a phallic tip to it. the baculum usually is of a more cabalistic composition, often engraved with hebraic divine names. however, as often as not, the two rods are combined as one by many witches, and the burning need to disguise the phallic tip as a besom has surely well passed now. the rod of divination can range from one to anything up to six feet in length; from the elbow to the tip of the longest finger of the hand is often considered the ideal length. it should be made from ebony or a fruitwood of some sort, preferably hazel or almond, straight and of one year's growth if possible, but this latter requirement is not absolutely necessary if you cut the branch yourself, tr

e wand, working from right to left, and continuing to repeat your charm with each figure. when you have finished, ink or paint in the etched figures with your materials of art, always repeating the jingle either audibly or mentally. should you wish to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you wil

to that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lo

used only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwinter. the meeting dance often leads directly into the chain dance. this is traditionally led by a female member or the high priestess herself, the magister bringing up the rear. hence the old saying "may the devil take the hindmost" the dance is performed with the rod used as a riding-stick or hobby-horse placed between the legs, and the lighted taper borne aloft. on stormy sabbats the tapers were and are still sometimes replaced by oil lamps or lanterns. the chain dance itself probably celebrates the transformation of the seasons, and its device is that of the pursuit of an animal by a predator. the season, represented by either the god or goddess, cha

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

complete all that we shall command ye. come ye, then, by the crown of the chief of your emperors, and by the sceptres of your power, and of sid, the great demon, your master; by the names and in the names of the holy angels who have been created to be above you, long before the constitution of the world; and by the names of the two princes of the universe, whose names are, ioniel and sefoniel; by the rod of moses, by the staff of jacob; by the ring and seal of david, wherein are written the names of sovereign god; and by the names of the angels by which solomon has linked and bound ye; and by the sacred bonds by which anael hath environed and hath conquered the spirit: and by the name of the angel who ruleth potently over the rest, and by the praise of all creatures who cry incessantly unt

MICHAEL FORD WITCHMOON

orns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather si

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

upon the ground (genesis 24-26) and again, mention of weapons:o my people that dwellest in zion, be not afraid of the assyrian: he shall smite thee with arod, and shall lift up his staff against thee, after the manner of egypt.he shall flee from the iron weapon, and the bow shall strike him through (job 14:24) the world falls dead46atlantis, alien visitation, and genetic manipulation o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, woe untous! who shall deliver us out of the land of these almighty gods? these are the gods thatsmote the egyptians with all manner of plagues in the wilderness (samuel 4:8) that the ancients had weapons of power has been a fact long sequestered by the elites.authors who have sought to expose the facts have been persecuted, ri

jehovah at the burning bush god tells hisprophet that he is the god of thy fathers. how can this be? and what does it mean?moreover, why does moses ask to know gods name, if the chosen people, the isra-elites, already knew it? among the many commandments that were levied by jehovah was one categoricallyforbidding magical practices by any of the chosen. why, in this case, were mosesand aaron doing the rod and snake trick in front of the pharaoh and his priests?where do the exceptions begin and end? why does jehovah, who commissioned moses to secure the freedom of the chosenpeople, then continually harden pharaohs heart to prevent their easy release? doesthis not smack more of human politics?why is it that we read of jesus experiencing baptism from john? why would the sin-less son of god nee

?astonishing signs..astonishing signs which ensured their deliverance. this is the term that was used by moses.staff and rodthere is a highly instructive passage of isaiah, where the prophet says, o my people that dwellest inzion, be not afraid of the assyrian: he shall smite thee with a rod, and shall lift up his staff against thee,after the manner of egypt. we have also these words, o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, a passage in veiledlanguage appears to denote that with these weapons they punished the shortcomings of those theydefeated and destroyed. in analyzing the past i cannot over-stress how vital and important is always theproblem of weapons (p. 170)pillar of cloudsaid to have been used by moses and jehovah to hinder the pursuing e

MORALS AND DOGMA

the primitive source of all things; there is one god; one power, and one rule over all" and after full explanation of the many symbols and emblems that surrounded them, they were dismissed with the barbarous words [greek] and [greek? pa, corruptions of the sanscrit words, kanska aom pakscha; meaning _object of our wishes, god, silence, or _worship the deity in silence. among the emblems used was the rod of bakchos; which once, it was said, he cast on the ground, and it became a serpent; and at another time he struck the rivers orontes and hydaspes with it, and the waters receded and he passed over dry-shod. water was obtained, during the ceremonies, by striking a rock with it. the bakch crowned their heads with serpents, carried them in vases and baskets, and at the [greek??s, or finding

ts of the stars; the moon, at its voice, falls, reeking with blood, from heaven; the dead rise upright on their graves, and shape into fatal words the wind that breathes through their skulls. controller of love or hate, this science can at pleasure confer on human hearts paradise or hell: it disposes at will of all forms, and distributes beauty or deformity as it pleases: it changes in turn, with the rod of circe, men into brutes and animals into men: it even disposes of life or of death, and can bestow on its adepts riches by the transmutation of metals, and immortality by its quintessence and elixir, compounded of gold and light. this is what magic had been, from zoroaster to manes, from orpheus to apollonius thyaneus; when positive christianity, triumphing over the splendid dreams and g

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

lfshare, rounded off. in the case of the civilians f half-share, however, they had to count every item in detail, i.e, one by one. as they counted, every fiftieth item became the contribution to the levites [in other words] this was done similar to the way tithes in general were required to be given the levites, as it is written, gas to the tithe of the herd or the flock: of whatever passes under the rod, the tenth will be holy unto g-d. h3 this is why the expression gone portion of every fifty h is used. the hebrew word for gportion h (achuz) literally means gthat which is grabbed, h evoking the image of the one counting physically setting aside every fiftieth animal as they were passed in front of him to be counted. thus, the contributions were taken from the respective half-shares of th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the waters of creation below, and the air symbol vibrating between them" in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness- even as the light borne before the hood-winked candidate at his initiation, is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown- the wand of the chief adept in the= grade. the lamen of stolistes is thus explained in the grade of practicus "the cup of stolistes partakes in part of the symbo

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

us; analogy is the quintessence of the philosophical stone, the secret of perpetual motion, the quadrature of the circle, the temple resting on the two pillars jakin and boaz, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metallic transmutation takes place spiritually and materially by the positive key of analogies. occult medicine is simply the exercise of the will applied to the very source of life

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

at of the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the rod or the point of the sword upon the head of the pentagram. we have said that signs are the active voice of the word of will. now, the word of will must be given in its completeness, so that it may be transformed into action; and a single negligence, representing an idle speech or a doubt, falsifies and paralyses the whole process, turning back upon the operator all the forces thus expended

SABBATIC KABALA OF THE CROOKED PATH

is very dangerous undertakings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench thei

SATANIC RITUALS

the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (facing east) in the name of satan, we bless thee with this, the symbol of the rod of life (facing north) in the name of satan, we bless thee with this, the symbol of the rod of life (facing west) in the name of satan, we bless thee with this, the symbol of the rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispers the followi

SIR WALLIS BUDGE EGYPTIAN MAGIC

he egyptians, for, like the sage aba-aner and king nectanebus, and all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and there was "hail, and fire mingled with the hail, very grievous" and the "flax and the barley was smitten" he stretched out his rod and the locusts came, and after them the darkness. now moses did all these things, and brought about the death of t

here, egyptian religion--the publisher 4:1 acts vii. 22. 5:1 exodus vii. 10 ff. two of moses' opponents were called "jannes" and "jambres (see 2 timothy iii. 8. 5:2 that moses' rod or serpent should swallow up the rods or serpents of the egyptians is, of course, to be expected, just as his magical powers are declared to be superior to those of the egyptians. 5:3 an interesting paper on the use of the rod by the egyptians and hebrews was published by chabas in annales du musee guimet, tom. i. pp. 35-48, paris, 1880. 6:1 for details, see chapter iii (magical figures. 7:1 exodus xiv. 21-28. 7:2 see erman, die marchen des papyrus westcar, berlin, 1890. 7:3 he was the chief kher heb, i.e, the head of the priests who officiated in funeral ceremonies, and read the service from a book. 15:1 see ch

y tail! work not thy legs and feet! open not thy mouth! let the water which is before thee turn into a consuming fire, o thou whom the thirty-seven gods did make, and whom the serpent of ra did put in chains, o thou who wast fettered with links of iron before the boat of ra! get thee back, o crocodile mak, thou son of set" these words were to be said over a figure of the god amen painted on clay; the rod was to have four rams' heads upon one neck, under his feet was to be a figure of the crocodile mak, and p. 175 to the right and left of him were to be the dog headed apes, i.e, the transformed spirits of the dawn, who sang hymns of praise to ra when he rose daily. 1 again, let us suppose that some water monster wished to attack a man in a boat. to avoid this the man stood before the cabin

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

fs about mistletoe. central australian aborigines believed that the ratapa, spirits of unborn children of their tribe, lived in trees, rocks, and sprigs of mistletoe. the japanese chopped mistletoe, leaves, and millet, and offered prayers for a good harvest. swedes hung a mistletoe besom (broom) in the house as a charm against lightning. swedes used mistletoe rods to locate treasure in the earth. the rod was supposed to quiver, like a divining rod, when it was over the treasure. austrians hung mistletoe over the doorstep to protect people in the house from nightmares. since ancient times, a kiss under the mistletoe was a pledge of love and a promise of marriage. the kiss of friendship was given under a mistletoe to signify a truce. enemies who met under the mistletoe in the forest were to

THE ROSICRUCIAN MANIFESTOS

corrupted, and brought to idleness, and to riotous proud living, those we desire that they would not trouble us with their idle and vain crying. but let them think, that although there be a medicine to be had which might fully cure all diseases, nevertheless those whom god hath destined to plague with diseases, neverthelesss those whom god hath destined to plaque with diseases, and to keep under the rod of correction, such shall never obtain any such medicine. even in such manner, although we might enrich the whole world, and endue them with learning, and might release it from innumerable miseries, yet shall we never be manifested and made known unto any many, without the especial pleasure of god; yea, it shall be so far from him whosoever thinks to get the benefit and be partaker of our

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

, the slimed east. sin incarnated with a leprous lover!*2 *1. the mother fs tragedy, vol. i, p. 163 *2. the temple of the holy ghost, vol. i, p. 168. whilst these are seeking the hmonstrous desires of secret things, h*1. others are ranting about athiest death-bed scenes. for these crowley also has a word: goh, very well! h i think you say, gwait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god! h i perfectly admit the fact; quite likely that i so shall act! here fs why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist fs death; how they sought god! of course! impair by just a touch of fever, chill, my health. where flies my vivid will? my carcass with quinine is crammed; i wish south india were damned

specks in dew, and like the moonlight on the lake we lie *mysteries: lyrical and dramatic, vol. i, p. 95. yet he rises: golden, the electric spark of man is drawn deep in the bosom of the world, to soar new-fledged, an eagle to the dazzling dawn with lidless eyes undazzled, to arise, son of the morning c *the fatal force, vol. i, p. 145. finds freedom as his god: and freedom stands, re-risen from the rod, a goodlier godhead than the broken god *mysteries: lyrical and dramatic, vol. i, p. 107. it was in the winter of 1619 that descartes made the famous resolution to gtake nothing for truth without the clear knowledge that it is such. h thus jove-like he discrowned the authority of a thousand years, and though the symbolization of his ideas was often at variance with the logic of his facts

THE SECRET RITUALS OF THE OTO

of the secret of freemasonry now of him is our lord the sun father, creator, preserver and destroyer, one, exalted, perfect, giver of life and death, vicegerent and viceregent of heaven; and upon earth is his representative the sacred eidolon within the ark of the covenant of whom even in this place we speak not but in hidden terms, for that he is sacred and secret beyond all that are or may be, the rod wherein prometheus brought down fire from heaven. and either image and son of the all-father undergoeth death and resurrection; and the symbols are cognate; and the feasts of one and the other have been celebrated throughout all recorded time by the initiates of all faiths. and the vulgar, ignorant of this, have mingled the two worships, appointing the times of one and the seasons of the o

THE HOLY BIBLE KING JAMES VERSION

aid unto him, let me go, i pray thee, and return unto my brethren which [are] in egypt, and see whether they be yet alive. and jethro said to moses, go in peace. 4:19 and the lord said unto moses in midian, go, return into egypt: for all the men are dead which sought thy life. 4:20 and moses took his wife and his sons, and set them upon an ass, and he returned to the land of egypt: and moses took the rod of god in his hand. 4:21 and the lord said unto moses, when thou goest to return into egypt, see that thou do all those wonders before pharaoh, which i have put in thine hand: but i will harden his heart, that he shall not let the people go. 4:22 and thou shalt say unto pharaoh, thus saith the lord, israel [is] my son [even] my firstborn: 4:23 and i say unto thee, let my son go, that he ma

and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15 get thee unto pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 7:16 and thou shalt say unto him, the lord god of the hebrews hath sent me unto thee, saying, let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 7:17 thus saith the lord, in this thou shalt know that i [am] the lord: behold, i will smite with the rod that [is] in mine hand up

, say unto aaron, take thy rod, and stretch out thine hand upon the waters of egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and [that] there may be blood throughout all the land of egypt, both in [vessels of] wood, and in [vessels of] stone. 7:20 and moses and aaron did so, as the lord commanded; and he lifted up the rod, and smote the waters that [were] in the river, in the sight of pharaoh, and in the sight of his servants; and all the waters that [were] in the river were turned to blood. 7:21 and the fish that [was] in the river died; and the river stank, and the egyptians could not drink of the water of the river; and there was blood throughout all the land of egypt. 7:22 and the magicians of egypt did

the elders of israel. 17:7 and he called the name of the place massah, and meribah, because of the chiding of the children of israel, and because they tempted the lord, saying, is the lord among us, or not? 17:8 then came amalek, and fought with israel in rephidim. 17:9 and moses said unto joshua, choose us out men, and go out, fight with amalek: to morrow i will stand on the top of the hill with the rod of god in mine hand. 17:10 so joshua did as moses had said to him, and fought with amalek: and moses, aaron, and hur went up to the top of the hill. 17:11 and it came to pass, when moses held up his hand, that israel prevailed: and when he page 41 exodus let down his hand, amalek prevailed. 17:12 but moses hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereo

hall be redeemed [but] shall surely be put to death. 27:30 and all the tithe of the land [whether] of the seed of the land [or] of the fruit of the tree [is] the lord s [it is] holy unto the lord. 27:31 and if a man will at all redeem [ought] of his tithes, he shall add thereto the fifth [part] thereof. 27:32 and concerning the tithe of the herd, or of the flock [even] of whatsoever passeth under the rod, the tenth shall be holy unto the lord. 27:33 he page 75 leviticus shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed. 27:34 these [are] the commandments, which the lord commanded moses for the children of israel in mount sinai. page 77 numbers the fourth book of mos

o the door of the tabernacle of the congregation: and the plague was stayed. 17:1 and the lord spake unto moses, saying, 17:2 speak unto the children of israel, and take of every one of them a rod according to the house of [their] fathers, of all their princes according to the house of their fathers twelve rods: write thou every man s name upon his rod. 17:3 and thou shalt write aaron s name upon the rod of levi: for one rod [shall be] for the head of the house of their fathers. 17:4 and thou shalt lay them up in the tabernacle of the congregation before the testimony, where i will meet with you. 17:5 and it shall come to pass [that] the man s rod, whom i shall choose, shall blossom: and i will make to cease from me the murmurings of the children of israel, whereby they murmur against you

will meet with you. 17:5 and it shall come to pass [that] the man s rod, whom i shall choose, shall blossom: and i will make to cease from me the murmurings of the children of israel, whereby they murmur against you. 17:6 and moses spake unto the children of israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers houses [even] twelve rods: and the rod of aaron [was] among their rods. 17:7 and moses laid up the rods before the lord in the tabernacle of witness. 17:8 and it came to pass, that on the morrow moses went into the tabernacle of witness; and, behold, the rod of aaron for the house of levi was budded, and brought forth buds, and bloomed blossoms, and yielded numbers page 90 almonds. 17:9 and moses brought out all the rods from b

pt, to bring us in unto this evil place? it [is] no place of seed, or of figs, or of vines, or of pomegranates; neither [is] there any water to drink. 20:6 and moses and aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the lord appeared unto them. 20:7 and the lord spake unto moses, saying, 20:8 take the rod, and gather thou the assembly together, thou, and aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 20:9 and moses took the rod from before the lord, as he commanded him. 20:10 and moses and aaron gathered the congregation t

ne enemies. so none of the people tasted [any] food. 14:25 and all [they of] the land came to a wood; and there was honey upon the ground. 14:26 and when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. 14:27 but jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that [was] in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened. 14:28 then answered one of the people, and said, thy father straitly charged the people with an oath, saying, cursed [be] the man that eateth [any] food this day. and the people were faint. 14:29 then said jonathan, my father hath troubled the land: see, i pray you, how mine

, do what seemeth good unto thee. 14:41 therefore saul said unto the lord god of israel, give a perfect [lot] and saul and jonathan were taken: but the people escaped. 14:42 and saul said, cast [lots] between me and jonathan my son. and jonathan was taken. 14:43 then saul said to jonathan, tell me what thou hast done. and jonathan told him, and said, i did but taste a little honey with the end of the rod that [was] in mine hand [and] lo, i must die. 14:44 and saul answered, god do so and more also: for thou shalt surely die, jonathan. 14:45 and the people said unto saul, shall jonathan die, who hath wrought this great salvation in israel? god forbid [as] the lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with god this day. so the people rescued jo

make thee an house. 7:12 and when thy days be fulfilled, and thou shalt sleep with thy fathers, i will set up thy seed after thee, which shall proceed out of thy bowels, and i will establish his kingdom. 7:13 he shall build an house for my name, and i will stablish the throne of his kingdom for ever. 7:14 i will be his father, and he shall be my son. if he commit iniquity, i will chasten him with the rod of men, and with the stripes of the children of men: 7:15 but my mercy shall not depart away from him, as i took [it] from saul, whom i put away before thee. 7:16 and thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. 7:17 according to all these words, and according to all this vision, so did nathan speak unto david. 7:18 then w

not my spirit be troubled? 21:5 mark me, and be astonished, and lay [your] hand upon [your] mouth. 21:6 even when i remember i am afraid, and trembling taketh hold on my flesh. 21:7 wherefore do the wicked live, become old, yea, are mighty in power? 21:8 their seed is established in their sight with them, and their offspring before their eyes. 21:9 their houses [are] safe from fear, neither [is] the rod of god upon them. 21:10 their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. 21:11 they send forth their little ones like a flock, and their children dance. 21:12 they take the timbrel and harp, and rejoice at the sound of the organ. 21:13 they spend their days in wealth, and in a moment go down to the grave. 21:14 therefore they say unto god, depart from us;

thou hast destroyed all them that go a whoring from thee. 73:28 but [it is] good for me to draw near to god: i have put my trust in the lord god, that i may declare all thy works. psalm 74 maschil of asaph. 74:1 o god, why hast thou cast us off for ever [why] doth thine anger smoke against the sheep of thy pasture? 74:2 remember thy congregation [which] thou hast purchased of old; page 349 psalms the rod of thine inheritance [which] thou hast redeemed; this mount zion, wherein thou hast dwelt. 74:3 lift up thy feet unto the perpetual desolations [even] all [that] the enemy hath done wickedly in the sanctuary. 74:4 thine enemies roar in the midst of thy congregations; they set up their ensigns [for] signs. 74:5 [a man] was famous according as he had lifted up axes upon the thick trees. 74:6

higher than the kings of the earth. 89:28 my mercy will i keep for him for evermore, and my covenant shall stand fast with him. 89:29 his seed also will i make [to endure] for ever, and his throne as the days of heaven. 89:30 if his children forsake my law, and walk not in my judgments; 89:31 if they break my statutes, and keep not my commandments; 89:32 then will i visit their transgression with the rod, and their iniquity with stripes. 89:33 nevertheless my lovingkindness will i not utterly take from him, nor suffer my faithfulness to fail. 89:34 my covenant will i not break, nor alter the thing that is gone out of my lips. 89:35 once have i sworn by my holiness that i will not lie unto david. 89:36 his seed shall endure for ever, and his throne as the sun before me. 89:37 it shall be es

h their own confusion, as with a mantle. 109:30 i will greatly praise the lord with my mouth; yea, i will praise him among the multitude. 109:31 for he shall stand at the right hand of the poor, to save [him] from those that condemn his soul. psalm 110 a psalm of david. 110:1 the lord said unto my lord, sit thou at my right hand, until i make thine enemies thy footstool. 110:2 the lord shall send the rod of thy strength out of zion: rule thou in the midst of thine enemies. page 373 psalms 110:3 thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 110:4 the lord hath sworn, and will not repent, thou [art] a priest for ever after the order of melchizedek. 110:5 the lord at thy right hand shall strike

of the fowlers: the snare is broken, and we are escaped. 124:8 our help [is] in the name of the lord, who made heaven and earth. psalm 125 a song of degrees. 125:1 they that trust in the lord [shall be] as mount zion [which] cannot be removed [but] abideth for ever. 125:2 as the mountains [are] round about jerusalem, so the lord [is] round about his people from henceforth even for ever. 125:3 for the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity. 125:4 do good, o lord, unto [those that be] good, and [to them that are] upright in their hearts. 125:5 as for such as turn aside unto their crooked ways, the lord shall lead them forth with the workers of iniquity [but] peace [shall be] upon israel. psalm 126 a song of degre

[and] the fear of the lord [are] riches, and honour, and life. 22:5 thorns [and] snares [are] in the way of the froward: he that doth keep his soul shall be far from them. 22:6 train up a child in the way he should go: and when he is old, he will not depart from it. 22:7 the rich ruleth over the poor, and the borrower [is] servant to the lender. 22:8 he that soweth iniquity shall reap vanity: and the rod of his anger shall fail. 22:9 he that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. 22:10 cast out the scorner, and contention shall go out; yea, strife and reproach shall cease. 22:11 he that loveth pureness of heart [for] the grace of his lips the king [shall be] his friend. 22:12 the eyes of the lord preserve knowledge, and he overthroweth the words of t

grace of his lips the king [shall be] his friend. 22:12 the eyes of the lord preserve knowledge, and he overthroweth the words of the transgressor. 22:13 the slothful [man] saith [there is] a lion without, i shall be slain in the streets. 22:14 the mouth of strange women [is] a deep pit: he that is abhorred of the lord shall fall therein. 22:15 foolishness [is] bound in the heart of a child [but] the rod of correction shall drive it far from him. 22:16 he that oppresseth the poor to increase his [riches, and] he that giveth to the rich [shall] surely [come] to want. 22:17 bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 22:18 for [it is] a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. 22:19 that thy trust

speak not in the ears of a fool: for he will despise the wisdom of thy words. 23:10 remove not the old landmark; and enter not into the fields of the fatherless: 23:11 for their redeemer [is] mighty; he shall plead their cause with thee. 23:12 apply thine heart unto instruction, and thine ears to the words of knowledge. 23:13 withhold not correction from the child: for [if] thou beatest him with the rod, he shall not die. 23:14 thou shalt beat him with the rod, and shalt deliver his soul from hell. 23:15 my son, if thine heart be wise, my heart shall rejoice, even mine. 23:16 yea, my reins shall rejoice, when thy lips speak right things. 23:17 let not thine heart envy sinners: but [be thou] in the fear of the lord all the day long. 23:18 for surely there is an end; and thine expectation s

0 the bloodthirsty hate the upright: but the just seek his soul. 29:11 a fool uttereth all his mind: but a wise [man] keepeth it in till afterwards. 29:12 if a ruler hearken to lies, all his servants [are] wicked. 29:13 the poor and the deceitful man meet together: the lord lighteneth both their eyes. 29:14 the king that faithfully judgeth the poor, his throne shall be established for ever. 29:15 the rod and reproof give wisdom: but a child left [to himself] bringeth his mother to shame. 29:16 when the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. 29:17 correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. 29:18 where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he. 29:19 a serv

. 9:2 the people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. 9:3 thou hast multiplied the nation [and] not increased the joy: they joy before thee according to the joy in harvest [and] as [men] rejoice when they divide the spoil. 9:4 for thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of midian. 9:5 for every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire. 9:6 for unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called wonderful, counsellor, the mighty god, the everlasting father, the prin

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

place of meeting was commonly a fountain in the wood of mofflaines, about a league distant from arras, and that they sometimes went thither on foot. the more usual way of proceeding, however, according to their own account, was this they took an ointment given to them by the devil, with which they annointed a wooden rod, at the same time rubbing the palms of their hands with it, and then, placing the rod between their legs, they were suddenly carried through the air to the place of assembly. they found there a multitude of people, of both sexes, and of all estates and ranks, even wealthy burghers and nobles and one of the persons examined declared that he had seen there not only ordinary ecclesiastics, but bishops and even cardinals. they found tables already spread, covered with all sorts

TYSON DONALD NEW MILLENNIUM MAGIC

easts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being, less well in the higher concerns of the spirit, where concrete forms becom

s its own unique identity, which is by far the most important thing about it. so it is with compound symbols. when numbers are spoken of as multiples of lesser numbers, do not regard this as their essence but only as a tool to help reveal their inner natures. consider the trinity as a family. the father-father aspect would be wholly authoritarian. his element would be fire of fire, his instrument the rod of rods, and his action the ray of rays. on the earthly level he might be represented by augustus caesar. the father-mother aspect would still be male in its ground quality, but its col- oring would be female. its element would be water of fire, and its instrument the cup of rods-the scepter drowned. it would be compassionate and nurturing and given to attempting to control through manipul

f the suits in the minor arcana of the tarot and in a host of other places. also known as the wand, the scepter, the staff, and the club. it is the instrument of impregnation and suggests the phallus. since it represents balanced or reciprocat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will of the magus. its element is fire. magically, the rod is used to issue directives, to construct ritual forms, and also to project positive forces. held upright, it symbolizes action; held horizontally, it indicates repose (see illustration at the top of page 186. dagger also called the sword, the knife, and the pin. it is the instrument of violation. it sug- gests thrusting and piercing and thus represents unbalanced force. the guard of the r

ue forth its contents, which it has nurtured and protected. growth, love, protection, and creation-all are represented by the cup. its element is water. magically, it is used as an instrument of nurture. strength may be drawn from the cup, and evil influences washed away in its waters. love may be spread through its sharing. held upright, it is the open womb waiting to receive the impregnation of the rod, or the vessel about to give form to what is poured into it. held inverted, it is the sym- bol of birth and realization: that which has been nurtured is released into the world. accepting creative force birthing shield also called the disk, the pentacle, and the coin. it is the only one of the four ele- mental instruments that cannot be rotated around its center point to change its meaning

con- sider an apple; it begins small and green, then grows larger and gets red; it goes from sour to sweet-yet always it remains an apple. this is the meaning of the shield. each of the four instruments represents the nature of one of the elements. for this reason they are most effective when applied to their own elemental spheres. two are male (rod and dagger) and two are female (cup and shield. the rod-cup form a natural pair of the light; the dagger-shield form a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a separate ceremony of prayer and purification by means

ld form a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a separate ceremony of prayer and purification by means of the element associated with the instrument. for example, the rod is purified with fire, and the prayers for the rod are directed at the fiery aspect of the all. the shape of the instrument will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines s

with fire, and the prayers for the rod are directed at the fiery aspect of the all. the shape of the instrument will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines should be followed. the rod is a shaft of hardwood about a foot long and as thick as a finger, tipped with steel or brass caps. the dagger is a short steel knife with a handmade wooden hilt. the cup is a goblet of any convenient material of a size to hold about eight ounces. the disk is of hardwood or clay, about an inch thick and small enough to hold inside the spread fingers of one hand (about five inches in diamet

h instrument on it in the appropriate elemental color. some of these names are to be found in the table of the square. however, it is not necessary to write the names provided the magus knows them by heart. there are two general instruments of a masculine type used to direct blind pow- ers and command spirits during ritual workings. they are the wand and the sword. the wand is similar in shape to the rod and shares many of its characteristic functions, but applies them general& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the four names of god that have four letters-ihvh, eheieh (

be handmade and consecrated in the same way as all the other instru- ments. it may also be inscribed with symbols and names appropriate to its uses. the master symbol of the upright pentagram should be cut on its face. when it is worn with the topmost point of the pentagram facing inward, it draws favorable influences and wards off evil from the magus. the donning of the ring is akin to inserting the rod into the cup-an act of impregnation. in an emergency, force can be focused along the index finger and projected through the ring's axis by putting the ring onto the right hand. this inverts the powers of the ring. however, it is more usual to focus force by means of the wand and sword. the putting on of the magic ring marks the actual beginning of the ritual, and the taking off signifies t

cal instrument, the physical record of an act of magical will. in an emergency-for example, if the magus should be imprisoned with noth- ing other than the clothing he or she is wearing-an astral temple may be built upon the foundation of the hands. to represent the four ritual weapons of the ele- ments, the flat palm serves as the disk; the cupped palm as the cup; the clenched fist as the end of the rod; and the spear-shaped hand as the dagger. the elements are related to the four lower sephiroth-netzach, hod, yesod, and malkuth-cor- responding to the ring, index, small, and thumb of the left hand. the middle fin- ger of the left hand stands for tiphareth and the quintessence, or fifth element, spirit. the fingers of the right hand are higher reflections of these qualities. a magic circle

WESTERN MANDALAS OF TRANSFORMATION SR AL

(crowley) 7: dg, dag: fish root: that which is multiplies and is fruitful 7: bda, bahda: to form, produce or invent 7: dab, dahab: to faint, melt, pine away 7: bh: in her 49: number of cells in kamea *49: chi-al, the living god 49: hygal, hagiel: intelligence of venus 49: mvob, moab: from my father (gen 19: 37) 49: chma, chema: sun, heat, fever 49: mvg: solve, dissolve 49: ilda: she bore 49: mt: the rod of aaron (crowley) ex. 7: 10 49: dmh: her blood 175: magic sum of kamea 175: qdmal, kadmael: spirit of venus 175: vipgov: and they met 175: lminhm: after their kind 175: mkplh: duplicity (crowley) 175: iniqh: suction 175: lmolh: on high("and the cherubims shall stretch forth their wings on high, covering the mercy seat" ex 25: 20) 175: ikin-bvoz, johkin-boaz: the two pillars 175: honn: the

the abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcis

WICCA WITCHCRAFT TODAY

two priests to the cross, and the first ordered sir perceval to withdraw from the cross; and when he had done so 'the priest kneeleth before the cross and adoreth it, and boweth down and kisseth it more than a score of times and manifesteth the most joy in the world. and the other priest cometh after and bringeth a great rod and setteth the first priest aside by force, and beateth the cross with the rod in every part and weepeth right passing sore. perceval beholdeth him with great wonderment, and sayeth to him "sir, herein seem you to be no priest. wherefore do you do so great a shame "sir" sayeth the priest "it nought concerneth you of whatsoever we may do, nor nought shall you know thereof for us" had he not been a priest, pereeval would have been right wroth with him, but he had no wi

is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave the assent of a winged semi-nude figure, shod with the dionysiac boot, a ritual roll in her girdle and a rod in her hand. it is talate, the daughter of dionysus, the personification and executrix of the initiation '7. talate stays her gesture with her hand and lifts the rod whilst the maiden kneels bewildered and terrified with her face well-nigh hidden in the lap of a compassionate priestess, to endure the ritual flagellation which replaces and symbolises death. physically she does not die, but she passes symbolically through death and dies mystically as the stigmatists die crucified in christ '8. dead with zagreus, she is now born again with him; that is to

use they seem to get results. it usually begins as almost a childish game: you hide something and the seeker finds it with his pendulum. this was put down at first to telepathy, but many archaeologists found they got good results in discovering things that no living man knew of. that is the scientific test: does it work in enough cases to be of great use? and the verdict seems to be that it does. the rod, pendulum, or whatever you use can do nothing without human contact; it is not one of the forces generally known to science, and mind, will, imagination, belief evidently play big parts. as textbooks say, you need enthusiasm and optimism; if you think it is all rot, or only a child's game, you will at best get childish results. we all know that wireless works, and this seems a sort of natu

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

, and therefore reach a higher state of consciousness when they arrive at the centre. hegemon is the only officer who remains east of the altar on the side of the light, the motionless spirit at the centre of the universe. there she awaits kerux. kerux is the only officer who carries two insignia, a lamp and a wand. a significant action takes place when he reaches the altar. he gives up his wand, the rod of power; but the light with which he has shown others the way of return to the spiritual centre, he returns to its source. he hands it from darkness to light across the altar into the safe keeping of the hegemon. in the 0=0 grade kerux represents man, the alchemist, who in the beginning is the homeless wanderer intent on his search for the philosopher's stone. gradually, he brings the can

ALEISTER CROWLEY THE LOST CONTINENT

sent epidemic disease of many kinds. atlas was reduced to such extremity in these ways that at one time the waterways were forced and the assault on the high house was actually carried out, bombardment continuing day and night for months together. through a misunderstanding of a well known magical law, atlanteans at that time considered themselves prohibited from employing any other defence than the rods and the cones of their forefathers; and these, it appears, were useless against machinery, or against men protected by fortification in such a way that they could not be got at from any quarter. thus the sharklike submarines of the enemy were unassailable. the war was therefore at first entirely one-sided. a certain youthful magician, however, resolving to die for his country if need were

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

which carries on its bosom the perfected sons of men of one particular colour and type; later again he gets a glimpse of the perfection of that great being who is his own planetary logos, until finally the perfection of all beauty and the radiance which includes all other rays of light is revealed, the sun shining in his strength, the solar logos at the moment of consummated purpose. chapter xiii the rods of initiation the rods of initiation are of four kinds: 1. cosmic, used by a cosmic logos in the initiations of a solar logos and of the three major planetary logoi. 2. systemic, used by a solar logos in the initiations of a planetary logos. with cosmic initiation we have naught to do; it concerns expansions of realisation beyond even the ken of the highest initiate in our solar system. w

r its custody, and under them the chohan of the ray. it is produced only at stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the earth, mars, and mercury. the purpose of the rods of power. in the sceptre of a ruling monarch at this day is hidden the symbolism of these various rods. they are duly recognised as symbols of office and of power, but it is not generally appreciated that they are of electrical origin, and that their true significance is concerned with the dynamic stimulation of all the subordinates in office who come under their touch thus inspiring them

their disciples, the aid of the bodhisattva is invoked, and the lesser rod of power employed. when disciples initiate a movement on a relatively tiny scale, the master with whom they work can similarly assist them, and though he wields no rod of power, he has methods whereby he can stimulate and cause to cohere the little endeavour of the faithful followers. thus in all departments of human life the rods of initiation and the words of power are used. the entire world government functions under law and order, and the whole scheme is interdependent. to return to the subject of human initiation, and these rods of power. at the time of the initiation ceremony, after the two great revelations there comes a moment of utter silence, and in the interim the initiate realises within himself the mea

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s used also in the initiation of groups, a thing almost incomprehensible to us. it is applied to the centres of the seven heavenly men in the same general way as the lesser rods are applied to the human centres, and the effects are the same, only on a vaster scale. this, needless to say, is a vast and abstruse subject, and concerns not the sons of men. it is but touched upon, as an enumeration of the rods of initiation would be incomplete without some reference to it, and it serves to show the- 123- a treatise on cosmic fire copyright 1998 lucis trust wondrous synthesis of the whole, and the place of the system within an even greater scheme. in all things cosmic, perfect law and order are found, and the ramifications of the plan can be seen on all planes and all subplanes. this greatest ro

the work of man as he builds in mental thought matter and constructs forms extraneous to himself, we shall deal with later. the methods whereby vibratory response is brought about might be enumerated as follows: through the factor of time in evolution. through extra-systemic stimulation and intensive training, whether for a logos or a man. through the process of initiation, and the application of the rods of initiation. the factor of evolution is recognised and studied by many schools of thought, esoteric or exoteric. the extrasystemic stimulation involves a large number of factors, but the main two to be remembered are that this stimulation will be applied: through the group to the unit. through a more evolved "kingdom of nature" to a less evolved. as regards the third factor of initiatio

BOOK OF JASHAR

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

DAVID ICKE CHILDREN OF THE MATRIX

mbol from the roman empire. it is a bundle of rods tied together with an axe head at the top symbolising the destruction of diversity and the imposition of topdown dictatorship (figure 42. this symbol is used by many secret societies, like the knights of columbus in the united states (figure 43, and can also be found in the us congress building and on the seal of the state of colorado (figure 44. the rods are the countries of europe and the axe is the centralised dictatorship that now controls them. the european union is classic fascism and this is precisely the governing structure they want for the world. the "eu" is a 100% illuminati creation, manipulated into being by covert operators and a network of organisations co-ordinated by a secret society called the round table. this was first

mperatures represent different frequencies. it is all the same energy, but in a very different state. our bodies consist of many different sub-frequencies within the dense physical range. look at x-rays. they are tuned to frequencies that match our bone structure and so they do not portray the outer flesh, which is vibrating to a different frequency. x-rays don't show the walls of buildings, just the rods of iron within them for the same reason. look at the world from the x-ray frequency and it looks very different than it does from ours. how an object or person appears depends purely on the frequency from which you are observing. the human aura, as technology has shown, is a mass of different colours (frequencies) that change as our thoughts and emotions (frequencies) change. the x-ray is

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tshire native, referred in 1691 to the dowsing rod and de quincey, also from somersetshire, told of singular cases of jousers as he called them. today this means of finding water is used by farmers and owners of large estates. dowsers are not geologists who might have a scientific knowledge of the locality.they may be from all walks of life. among amateur dowsers were lord farrer and andrew lang. the rods are mostly cut from hazel, but all kinds of nut and fruit trees have been used; white and black thorn and privet are also favorites. pieces of watch spring and copper wire are also used, and in some cases the forked rod is dispensed with, the peculiar sensation felt in the arms, hands, and body being enough to indicate the water. dowsers wander over the ground with the ends of the fork gr

icity. he discovered that palladino had no influence over the electroscope in her normal state. one evening, however, when she woke from a trance and held her hands above the electrodes in the air, she was able, after three or four minutes, to produce a lowering of the gold leaf. in the experiments of w. j. crawford, an electroscope was immediately discharged when it was touched by a psychic rod. the rods, however, could not conduct a low-tension electric current. fritz grunewald, a berlin engineer who designed precision instruments, disputed the conductivity of the psychic fluid as he obtained raps upon an electrometer needle carrying a charge of 500 volts without producing the slightest discharge. the objection would seem to be scientifically valid only if the raps were physically struck

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ty of medicine. the delegates restricted their activity to the search for evidence of a new physical force that was claimed as the agent of the cure. as part of their investigation, they observed mesmer s use of the famous baquet. this baquet was a large circular tub filled with bottles that dipped into the water. the baquet was covered, and iron rods projected from the lid through holes therein. the rods were bent and could be applied to any part of the body by the patients who sat in rows. the patients were tied together by a cord that passed around the circle. sometimes they held hands in a chain. there was music. the operator, with an iron rod in his hands, walked around and touched the patients; they fell into convulsions, sweated, vomited, cried.and were supposedly cured. the committ

[the control] instructed the sitter who sat at the extreme end of the left side of the horse-shoe, to release her left hand and throw it out towards him. she did so, and we could all see a stream of pale grey matter, like fog or steam from a kettle, oozing from her fingers. it was shaped like rods, about a foot long and an inch thick. the medium reached out his hands carefully towards the end of the rods, and seemed to try and coax the grey material to come farther away from the sitter, towards himself. the rods thinned slightly, as he induced them to extend, and after a couple of minutes the french control said, speaking through the medium again no, not strong enough, link hands up, and close in the power again. harry price wrote in 1930: i cannot help wondering whether there is really a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

d on the occasion of his figurative stately marriage with the adriatic, or espousal of the virgin of the sea, who was cybele of the sacrificial hook. the hatchet of dis, the glaive, the halberd, the reapinghook of ceres, the crescent moon, the delphic e, are all the same mystic figure. the prow of the gondola exhibits unmistakably the securis and fasces conjointly, or the axe of the sacrifice and the rods for the scourging of the victim first, if human, and afterwards for his burning, the rods being the firewood. lictors have their name probably from llec. from this peculiar cutwater arose the dragonbeak, the prow, or frow, the figure-head and fiddlehead. they have all a feminine origin. fig. 174 represents s. johan (st. john, from an early woodcut of the twelve apostles. his right hand is

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he nations, all bear witness to the esteem in which trees were held by the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting in meditation beneath the spreading branches of mighty trees. many of the great sages and saviors carried wands, rods, or staves cut from the wood of sacred trees, as the rods of moses and aaron; gungnir--the spear of odin--cut from the tree of life; and the consecrated rod of hermes, around which the fighting serpents entwined themselves. the numerous uses which the ancients made of the tree and its products are factors in its symbolism. its worship was, to a certain degree, based upon its usefulness. of this j. p. lundy writes "trees occupy such an important

ho had dedicated herself to the lord, and the jewish high priest, bearing the breastplate, entered into the holy of holies, where an angel appeared to him, saying "zacharias, go forth and summon the widowers of the people and let them take a rod apiece and she shall be the wife of him to whom the lord shall show a sign" going forth to meet the priests at the head of the widowers, joseph collected the rods of all the other men and gave them into the keeping of the priests. now joseph's rod was but half as long as the others, and the priests on returning the rods to the widowers paid no attention to joseph's but left it behind in the holy of holies. when all the other widowers had received back their wands, the priests awaited a sign from heaven, but none came. joseph, because of his advance

MASTERING WITCHCRAFT

d omens, as opposed to that of the inner vision as employed when scrying in a show stone or mirror. basically the rune sticks consist of four flat slats of fruit-wood apple, pear, cherry, plum, hazel, rowan, or any other wood if you cannot obtain these. but they must be wood. they should be about five inches in length by about a quarter to a half inch in width. finish off the rough edges and make the rods smooth and comfortable to the touch. sprinkle them with salt and water and fumigate with a mercurial incense within a properly cast circle. now, using your brush and paint of art, make a large and obvious dot on one side of each of them, centrally located. when the paint has dried, turn the rods over and make two large dots on the other side of them, spaced so that the gaps between the do

deep mind to the correct level. at this point, write out your question on the paper provided with the pen of art. then take the rune sticks in your right hand and cast them so they tumble away from you in parallel formation on the table. say as you do so: in thy name herne lord of the crossroads, i take up the runes; from a word to a word let me be led to a word from a deed to another deed. throw the rods three more times in the same manner, repeating the spell, and note down all the figures formed by the rods on your paper underneath the question beginning at the right-hand comer and going left. right to left, remember. now take the top dot or dots from the first (right) figure, note them down on the right-hand side underneath; then take the top dots or dot of the second figure to the lef

RUBY TABLET OF SET

y. generally it was closed with a knot. in the shape of a serpent it represents apep and could be used in a draconian ceremony. it should be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt. it was a representation of the divinity arising from the primordial chaos and was close to both forces of darkness and light. it became a symbol of rebirth. fragrance: the gods have a divine scent, and it was used to represent everlasting life. red carnelian: this jewel became a symbol for life and victory. its color i

THE HOLY BIBLE KING JAMES VERSION

ed and spotted [and] every one that had [some] white in it, and all the brown among the sheep, and gave [them] into the hand of his sons. 30:36 and he set three days journey betwixt himself and jacob: and jacob fed the rest of laban s flocks. 30:37 and jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which [was] in the rods. 30:38 and he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink. 30:39 and the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted. 30:40 and jacob did separate the lambs, and set the faces of the flocks toward the ringstraked

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