Michael Wynn's Occult Reference Library
*THE SACRIFICE

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1 10 INITIATION CEREMONY

s to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol

. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and s

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ov [euss. clarii sviatiiye= soipa "lepa means the eucharist] the sloven aldov, bloodless oflering, eeenis not to be slavic, it resembles huns, aldozat. evaia is rendered in 0. slav, by zhrtva (kopitar's glagol. 72, in^russ. by zhertva [fr. zhariti to roast, burn i or zlu-ati devour, zhera glutton. 40 worship. renders ovata by sducfs, pi, saudeis, mk. 12, 33. rom. 12, 1. i supsuppose he thought of the sacrifice as that of an animal slaughtered and boiled; the root seems to be siusan to seethe, and the on. has sauffr a ram, probably because its flesh is boiled^ in eph. 5, 2 we have' hu7isl jah sdud' side by side, for irpocr^opav koi ovaiav, and in skeir. 37, 8 gasaljands sik hunsl jah saus. the ohg. zepar is also a sacrifice in the sense of hostia, victima, hymn. 10, 2. 12, 2. 21, 5. gl. hra

re, a private sacrifice. here then our ancient language had a variety of words at its command, and it may be supposed that they stood for different tilings; but the difficulty is, to unravel what the differences in the matter were. sacrifice rested on the supposition that human food is agreeable to the gods, that intercourse takes place between gods and men. the god is invited to eat his share of the sacrifice, and he really enjoys it. not till later is a separate divine food placed before him (see suppl. the motive of sacrifices was everywhere the same: either to render thanks to the gods for their kindnesses, or to appease their anger; the gods were to be kept gracious, or to be made gracious again. hence the two main kinds of sacrifice!/ia7i/j-oirerings and si?i-offerings.2 when a meal

ed all through. in addition to the great festivals, they also sacrificed on special occasions, particularly when famine or 44 woeship. disease was rife; sometimes for long life' biota til langlifl' landn, 3, 4; or for favour (thockasaeld) with the people' grimr, er blotinn var dausr (sacrificed when dead) fiir thokkasaeld, ok kallagr kamban, landn. 1, 14. 3, 16. this epithet jcamhan must refer to the sacrifice of the dead man's body; i connect it with the ohg. jnchim^ida funus, r^iid. dut. hiitiban comere, diut. 2, 207. conf. note to andr. 4. human sacrifices are from their nature and origin expiative; some great disaster, some heinous crime can only be purged and blotted out by human blood. avith all nations of antiquity they were an old-established custom; the following evidences place i

immolandum paganis sua vemtndcnt mancipia; masters were allowed to sell slaves, and christians sold them to heathens for sacrifice. tlie captive prince graecus avar de (a) suevis pccudis more litatus (ch. xiii, the goddess zisa^ for evidences of human sacrifice among the norse, see miiller's sagabibl. 2, 560. 3, 93. as a rule, the victims were captive enemies, purchased slaves or great criminals; the sacrifice of women and children by the franks on crossing a river reminds of the greek sta^at7]pla- the first fruits of war, the first prisoner 1 adam of bremen de.'itu daniae cap. 24, of the litlinanians: draconc> adorant cum volucribus, qiiibus etiam vivos litcmt homines, quos a mercatoribus emunt, diligenter omnino probates, iie mactilam in corpore habeant. 2 hence in onr own iblk-tales, th

tigation, took the place of a previous human sacrifice. i will now quote the evidences (see suppl. herculem et martem conccssis animalihcs placant, tac, germ. 9; i.e, with animals suitable for the purpose (hist. 5, 4' concessum' meaning sacrum as against profanum; and only those animals were suitable, whose flesh could be eaten by men. it would have been unbecoming to offer food to the god, which the sacrificer liimself would have disdained. at the same time these sacrifices appear to be also banquets; an appointed portion of the slaughtered beast is placed before the god, the rest is cut up, distributed and consumed in the assembly. the people thus became partakers in the holy offering, and the god is regarded as feasting with them at their meal (see suppl. at great sacrifices the kings w

therefore not rare, though it is seldom expressly mentioned, probably as being of small value. only the saga hakonar goga cap. 16 informs us];ar var oc drepinn (killed) allskonar small, ok sva hross. small firj\a) denotes principally sheep, also more generally the small beasts of the flock as opposed to oxen and horses, and as' alls. konar (omnis generis' is here added, it seems to include goats. the sacrifice of he-goats (hircos) is spoken of in the above-quoted epist. bonif. 82. in the swedish superstition, the water-sprite, before it wiu teach any one to play the harp, requires the sacrifice of a llach lamb; svenska folkv. 2, 128. gregory the great speaks once of she-goats being sacrificed; he says the langobards offer to the devil, i.e.,io one of their gods, caput caprae, hoc ei, per c

e first half of the 7tli cent. mabillon ann. bened. 2, 26. here we are expressly told that the cauldron was filled with ale, and not that the blood of a victim was mixed with it; unless the narrative is incomplete, it may have meant only a drink-offering. usually the cauldron served to cook, i.e. boil, the victim's flesh; it never was roasted. thus herodotus 4, 61 describes a boiling (eyp-eiv) of the sacrifice in the great cauldron of the scythians. from this seething, according to my conjecture, the ram was called smips, and those who took part in the sacrifice sudiiautar (partakers of the sodden, gutalag p. 108; the boilings, the cauldrons and pots of witches in later times may be connected with this^ the distribution of the pieces among the people was probably undertaken by a priest; on

blose, coedm. 175, 6. 177, 18 is meant to express purely a burntoffering in the jewish sense^ neither were incense-offerings used; the sweet incense of the christians was a new thing to the heathen. ulphilas retains the gk. tliymiama lu. 1, 10. 11; and our weih-rauch (holy-reek, 0. sax. wiroc hel. 3, 22, and the ok reykelsi, dan. rogelse are formed according to christian notions (see suppl. while the sacrifice of a slain animal is more sociable, more universal, and is usually offered by the collective nation or community; fruit or flowers, milk or honey is what any household, or even an individual may give. these fruit-offerings are therefore more solitary and paltry; history scarcely mentions them, but they have lingered the longer and more steadfastly in popular customs (see suppl. when

they were baking, and if it brought a fine bright day, they anointed it with butter; otherwise they kicked it from the hearth, smeared it with dirt, and threw it in the water. much therefore that is not easy to explain in popular offerings and rites, as the colour of animals (p. 54, leading the boar round (p. 51, flowers (p. 58, minne-drinking (p. 59, even the shape of cakes, is a reminiscence of the sacrifices of heathenism (see suppl^ eneii-^av ra 2f/3n(tta) 8s)pov rov upmrarov trap' avroi^ xe^rjra, tlie most sacred cauldron tney had, strabo vii. 2- baking in the shape of a boar must have been much more widely spread than in the north alone, see below, fn'j's boar; even in france they baked cochelins lor new year's day, mem. de i'ac. celt. 4, 429. 64 worship. beside prayers and sacrifice

o a high antiquity in the word. it is remarkable that the javanese vt(ku means a section of time, the year falling into 30 vukus (ilumb. kawispr. 1, 196. the finn, wijkko is more likely to have been borrowed from the norse than from so far back as the gothic. i remark further, that an observance liy the germani of sections of time must be inferred from the mere fact that certi dies were fixed for the sacrifices to mercury, tac. germ. 9^ jos. fuchs, gesch. von i\iainz 2, 27 seq (knpfert 4, no 7) describes a roman round altar, piob. of the 3rd or -ith century, on which are carved the .seven gods of the week (1 saturn, 2 apollo, 3 diana, 4 mars, 5 mercury, u jupiter, 7 venus, and in an 8lh place a genius. 128 gods. amongst us must be placed at latest in the fourth or fiftli century; it may no

cera and fat of the beast presented to him, and was content with the mounting odour; a deified hero must have the very flesh and blood to consume. thus the einherjar admitted into valholl feast on the boiled flesh of the boar siehrinniir, and drink with the ases; it is never said that the ases shared in the food, srem. 36. 42. sn. 42; conf. supra, p. 317. are we to infer from this a difference in the sacrifices offered to gods and to demigods? else, in the other conditions of their existence, we can perceive many resemblances to that of the gods. thus, their stature is enormous. as ares covered seven roods^ sometliing like the names of tlie characters in the beast-apologrie. figuek 387 ilcraklcs has also a body of gigantic mould. when the godlike sigursr strode through the full-grown field

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration fo

ni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of domestic and ritual fire and for spells for the increase of wealth, material goods, creativity and domestic protection. hephaestus hephaestus, greek god of fire and metal-work, was thrown from mount olympus by his father zeus because he took the part of his mother h

at now tends to occur in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth m

ABRAMELIN2

during this period you should be attacked by some illness, which would not permit you to go unto the oratory, this need not oblige you to abandon your enterprise at once; but you should govern yourself to the best of your ability; and in such case you shall perform your orations in your bed, entreating god to restore you to health, so that you may be enabled to continue your undertaking, and make the sacrifices which be due, and so with the greater strength be able to work to obtain his wisdom. and this is all that we should do and observe during these two moons. of abramelin the mage 57 the eighth chapter. concerning the two second moons. he two first moons being finished; the two second moons follow, during the which ye shall make your prayer, morning and evening at the hour accustomed;

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the m

rmulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, each of which may be used in their turn. they are approached by seven gat

ation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nergal, lord of the offerings of battle, ravager of the enemy's towns, devourer of the flesh of man, remember! nergal, wielder of the mighty sword, remember! nergal, lord of arms and armies, remember! spirit of the glow of the battlefield, open wide thy gate! spirit of the entrance unto death, open thy gate to me! spirit of the sailing lance, the thrusting sword

rd of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, a

stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come

n the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and the

ge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like rain from the sky issuing like mist from the earth doors do not stop them bolts do not stop them they glide in at the doors like serpents they enter by the windows like the wind idpa they are, entering by the head namtar they are, entering by the heart utuk they are, entering by the brow alal they are, entering by the chest gigim

things. i am before inanna and ishtar i am before nanna and uddu i am before endukugga and nindukugga i am before ereshkigal i am before all things. before me was made nothing that was made. i am before all gods. i am before all days. i am before all men and legends of men. i am the ancient one. no man may seek my resting place. i receive the sun at night and the moon by day. i am the reciever of the sacrifice of the wanderers. the mountains of the west cover me. the mountains of magick cover me. i am the ancient of days. i am before absu. i am before nar marratu. i am before anu. i am before kia. i am before all things. ia! ia! ia! ia sakkakth! iak sakkakh! ia sha xul! ia! ia! ia! utukku xul! ia! ia zixul! ia zixul! ia kingu! ia azbul! ia azabua! ia xaztur! ia hubbur! ia! ia! ia! baxabaxa

ly a strong and able magician may dare raise him. thus, for that reason, his seal is not given. of all the gods and spirits of abomination, kutulu only cannot be summoned, for he is the sleeping lord. the magician can not hope to have any power over him, but he may be worshipped and for him the proper sacrifices may be made, so that he will spare thee when he rises to the earth. and the times for the sacrifice are the same times as the sleeping of marduk, for this is when great kutulu moves. and he is the very fire of the earth, and power of all magick. when he joins with the abominations of the sky, tiamat will once more rule the earth! and this is his seal: and there are four spirits of the spaces, and they come upon the wind, and they are things of the wind, and of fire. and the first c

orbs the evil effluvia of the larvae, and is useful to cleanse the tools with. do not speak first to the demon, but let him speak first to thee. and is he speak, charge him to speak clearly, in a soft and pleasing voice, and in thy tongue, for it will otherwise surely confuse thee and deafen thee with its roar. and charge it to keep its stench that it may not make thee faint. remember not to make the sacrifice either too large or too small, for if it is too small, the demon will not come or, if coming, will be angered with thee so that it will not speak, even when charged, for that is the covenant. and if it be too large, it will grow too large and too fast and will become difficult to control. and one such demon was raised by that priest of jerusalem, abdul ben-martu, and was fed extensiv

ed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the watcher. do not touch it until you want it to depart, for it will depart at a touch and leave thee unprotected for the remainder of the rite, and although a circle is a boundary which none can cross, thou wilt find thyself unprepared to meet the incredible sights that will greet thee outside. remember also the sacrifices to the watcher. they must be regular, for the watcher is of a different race and cares not for thy life, save that he obey thy commands when the sacrifices have been met. and forgetting the elder sign will surely cause thee much grief. and i have seen a race of man that worships a giant cow. and they come from somewhere east, beyond the mountains. and they are surely worshippers of

ALEISTER CROWLEY BOOK OF LIES

offer then blood! book of lies get any book for free on: www.abika.com 93 [96] commentary( mu-gamma) the title of this chapter refers to a hebrew legend, that of the prophet who heard "a going in the mulberry tops; and to browning's phrase "a bruised, blackblooded mulberry. in the world's tragedy, household gods, the scorpion, and also the god-eater, the reader may study the efficacy of rape, and the sacrifice of blood, as magical formulae. blood and virginity have always been the most acceptable offerings to all the gods, but especially the christian god. in the last paragraph, the reason of this is explained; it is because such sacrifices come under the great law of the rosy cross, the giving-up of the individuality, as has been explained as nauseam in previous chapters. we shall frequen

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of the blood of the saints; that is, every "saint" or magician must give the last drop of his life's blood to that cup. it is the original price paid for magick power. and if by magick power we mean the true power, the assimilation of all force with the ultimate light, the true bridal of the rosy cross, then is that blood the offering of virginity, the sole sacrifice well-pleasing to the master, the sacrifice whose only reward is the pain of child-bearing unto him. but "to sell one's soul to the devil, to renounce no matter what for an equivalent in personal gain<"supposed" personal gain. there is really no person to gain; so the whole transaction is a swindle on both sides, is black magic. you are no longer a noble giver of your all, but a mean huckster. 41 this formula is, however, a li

s soul to the devil, to renounce no matter what for an equivalent in personal gain<"supposed" personal gain. there is really no person to gain; so the whole transaction is a swindle on both sides, is black magic. you are no longer a noble giver of your all, but a mean huckster. 41 this formula is, however, a little different in symbolism, since it is a woman whose cup must be filled. it is rather the sacrifice of the man, who transfers life to his descendants. for a woman does not carry in herself the principle of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of the

ligions- the rites of the dying god- refer to this. the slaying of osiris and adonis; the mutilation of attis; the cults of mexico and peru; the story of hercules or melcarth; the legends of dionysus and of mithra, are all connected with this one idea. in the hebrew religion we find the same thing inculcated. the first ethical lesson in the bible is that the only sacrifice pleasing to the lord is the sacrifice of blood; abel, who made this, finding favour with the lord, while cain, who offered cabbages, was rather naturally considered a cheap sport. the idea recurs again and again. we have the sacrifice of the passover, following on the story of abraham's being commanded to sacrifice his firstborn son, with the idea of the substitution of animal for human life. the annual ceremony of the t

ngly choose that victim which contains the greatest and purest force. a male child of perfect innocence and high intelligence<magical records of frater perdurabo that he made this particular sacrifice on an average about 150 times every year between 1912 e.v. and 1928 e.v. contrast j.k.huyman's "la-bas, where a perverted form of magic of an analogous order is described "it is the sacrifice of oneself spiritually. and the intelligence and innocence of that male child are the perfect understanding of the magician, his one aim, without lust of result. and male he must be, because what he sacrifices is not the material blood, but his creative power" this initiated interpretation of the texts was sent spontaneously by soror i.w.e, for the sake of the younger brethern. weh a

bloody sacrifice, though more dangerous, is more efficacious; and for nearly all purposes human sacrifice is the best. the truly great magician will be able to use his own blood, or possibly that of a disciple, and that without sacrificing the physical life irrevocably<sacrifice during invocation, however, it may be said without fear of contradiction that the death of the victim should coincide with the supreme invocation. weh addenda: a sworn testimony by crowley declares that he held actual human sacrifice to physical death to be the most efficacious, but that he never did such a thing. on the matter concerning death of the victim in invocation, crowley el

is prophesied in the book of the law itself; let the student take note, and enter the ranks of the host of the sun. ii there is another sacrifice with regard to which the adepts have always maintained the most profound secrecy. it is the supreme mystery of practical magick. its name is the formula of the rosy cross. in this case the victim is always- in a certain sense- the magician himself, and the sacrifice must coincide with the utterance of the most sublime and secret name of the god whom he wishes to invoke. properly performed, it never fails of its effect. but it is difficult for the beginner to do it satisfactorily, because it is a great effort for the mind to remain concentrated upon the purpose of the ceremony. the overcoming of this difficulty lends most powerful aid to the magi

ld fruit by repeated plantings in suitable soil is an analogous operation. weh addenda: the serpent is the phallus. the vessel and the seething are likewise sub rosa> the second the magical beetles of liber legis (see part iv) 98 one word of warning is perhaps necessary for the beginner. the victim must be in perfect health- or its energy may be as it were poisoned. it must also not be too large<sacrifice (e.g) of a bull is sufficient for a large number of people; hence it is commonly made in public ceremonies, and in some initiations, e.g. that of a king, who needs force for his whole kingdom. or again, in the consecration of a temple. see lord dunsany "the blessing of pan- a noble and most notable prophecy of life's fair future> the amount of energy disengaged is almost unimaginably

ALEISTER CROWLEY MAGICK WITHOUT TEARS

d to gratify the mania of "social planners" and their tedipus kind. as to (b, there you said something; the refutation will lead us to open a new chapter. ought not x. to have laid down a comprehensive scheme, and worked out the details, so that he would not break down half-way through for lack of foresight and provision for emergencies? an example. suppose that the next step in his work involved the sacrifice of a camel in a house in tooting bec, furnished in such fashion as his grimoire laid down, and that the purchase of the house left him withmagic without tears get any book for free on: www.abika.com 230 out resources to but that furniture, to say nothing of the camel. what a fool! no, that does not necessarily follow. if the gods will the end, they also will the means. i shall do all

mel. what a fool! no, that does not necessarily follow. if the gods will the end, they also will the means. i shall do all that is possible to me by buying the house: i shall leave it to them to do their share when the time comes. this "act of truth" is already a magical formula of infallible puissance; the man who is capable of so thinking and acting is far more likely to get what he wanted from the sacrifice- when at long last the camel appears on the premises- then he who, having ample means to carry out the whole operation without risk of failure, goes through the ceremony without ever having experienced a moment's anxiety about his ability to bring it to a successful conclusion. it think personally that the error lies in calculating. the injunction is "to buy the egg of a perfectly bl

ALEISTER CROWLEY MEDITATION

ess this smoke seems to take strange shapes, and we may hear the crying of beasts. the thicker the smoke, the darker grows the universe. we gasp and tremble, beholding what foul and unsubstantial things we have evoked! yet we cannot do without the incense! unless our aspiration took form it could not influence form. this also is the mystery of incarnation. this incense is based upon gum olibanum, the sacrifice of the human will of the heart. this olibanum has been mixed with half its weight of storax, the earthly desires, dark, sweet, and clinging; and this again with half its weight of lignum aloes, which symbolizes sagittarius, the arrow<divine shot downward, the human upward. the former is the oil, the latter the incense, or rather the fine

ALEISTER CROWLEY THE I CHING

uick action will be best. begin to loosen- straight and clear the way. rid fields of foxes; fill the golden quiver. beggars on horseback tempt the brigand's play. stand not to oppose the friends come to deliver. remove all wrong; then all men own thy sway. the prince the falcon on the wall shall slay. 41 the sun hexagram earth of water- sun: diminution; be sincere; the price is not the measure of the sacrifice. leave business to help friends, but yet be wary! guard against action; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, ev

ALEISTER CROWLEY THE LOST CONTINENT

is one of the most stable elements. it combines (so far as is known) only with zro. but if thrown out of such a combination, it becomes ordinary yellow phosphorous. p12. in spite of the absolute promiscuity of the atlanteans, this was never in doubt, owing to the special mark of each man, whose stigma or variation was infallibly transmitted. p13. this item is loosely used, as equivalent of 'life' the sacrifice is described later, and the point made clear. p13. no other disease was known after the bringing of the zro to its ninth stage, all indisposition being instantly cured by a single dose. chapter iv: p14. no known state of pure zro is stable. from this it will be seen how entirely atlas was in the hands of the servile races. fortunately no trouble ever arose; the supply of labour was a

ALEISTER CROWLEY THE QABALAH

tative of this particular manifestation of deity, who declared himself under this special name. 358. see 32. jycm, messiah, and cjn, the serpent of genesis. the dogma is that the head of the serpent (n) is bruised, being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefor

ALEISTER CROWLEY THE SWORD OF SONG

glittered with cold, black light, and likewise his navel. wherefore he was comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing. woman, he bade sternly, be still. cleave that with thy sword: or that must i well work? but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. ambrosii magi hortus rosarum 113 sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiade

ALEISTER CROWLEY EQ I 1

claim. i found myself abandoned, and hours used to pass without any one coming into my shop. the worst of it was that, when chance gave me a customer, i soon lost him: the new glasses pleased no one "at this point, i suppose, if i had been gifted with ordinary prudence, i should have begun to retrace my steps; but either we grow more obstinate as we grow older, or else the soul's passion grows by the sacrifices we make for it. whatever the motives of my obstinacy may have been, the disappointment, the humiliation i went through seemed only to nerve me to a higher resolution. i knew i had done good work, and the disdain shown to me drove me in upon myself and my own thoughts* so much i learned from mr. penry in the first few days of our acquaintance, and then for weeks and weeks he did not

ALEISTER CROWLEY EQ I 5

lar manifestation of deity, who declared himself under this special name. 358. see 32. mshich, messiah, and nchsh, the serpent of genesis. the dogma is that the head of the serpent (n) is "bruised" being replaced by m, the letter of sacrifice, and god, the letter alike of virginity (hb:yod= virgo) and of original deity (hb:yod= the foundation or type of all the letters. thus the word may be read "the sacrifice of the virgin-born divine one triumphant (hb:chet, the chariot) through the spirit" while nchsh reads "death entering the (realm of the) spirit" but the conception of the serpent as the redeemer is truer. see my explanation of 5= 6 ritual (equinox, no. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god

ALEISTER CROWLEY EQ I 5

he ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second m

ALEISTER CROWLEY EQUINOX EQ I 2

ow the tall white cliff. 98 thy name! cried i. the answer that gave was but one tempest-whisper "if" ah, then! his tongue to his black palate clave; for on soul's curtain is written this one certainty that naught is certain! xix so then i caught that goat up in a kiss. and cried io pan! io pan! io pan! then all this body's wealth of ambergris (narcissus-scented flesh of man) i burnt before him in the sacrifice; for he was sure- being the doubt of things, the one thing to endure! xx wherefore, when madness took him at the end, he, doubt-goat, slew the goat of doubt; and that which inward did for ever tend came at the last to have come out; and i who had the world and god to friend found all three foes! drowned in that sea of changes, vacancies, and woes! xxi yet all that sea was swallowed u

ALEISTER CROWLEY EQUINOX EQ I 4

i, release, and unity with the atman. in the fourth discourse of the bhagavad g ta we find gana yoga praised as follows: 69 40 vivek nanda "raja yoga" udbodhan edition, pp. 51, 52 "every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight and the rough ways shall be made smooth. prepare ye the way of adonai- luke, iii, 5, 4. better than the sacrifice of any objects is the sacrifice of wisdom, o paratapa. all actions in their entirety, o p rtha, culminate in wisdom. as the burning fire reduces fuel to ashes, o arjuna, so doth the fire of wisdom reduce all actions to ashes. verily there is nothing so pure in this world as wisdom; he that is perfected in yoga finds it in the atman in due season.41 karma yoga. union through work. ver

ALEISTER CROWLEY EQUINOX EQ I 6 2

o the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: th

n calydon" before the beginning of years there came to the making of man. etc. his life is a watch or a vision between a sleep and a sleep["returns. a pause" aries. 333-333. leo. 333-333. aries. brother leo, what is the place? leo. the temple of the sun upon the mountain of abiegnus! aries. brother leo, what is the hour? leo. sunset! aries. it is the hour of sacrifice. leo. brother aries, what is the sacrifice? aries. it is hidden from me["silence" sol. 1-22-22-1. aries. hark! it is the summons of the king. leo. it is the lord of heaven that awakens the children of the light["they draw the veil- full light- and kneel" aries. let us adore the exalted one! leo. life of life, thy lips enkindle with their love the breath between them; 67 and thy smiles before they dwindle make the cold air fir

passionate melody, her siren melody, her despairing "venus in tannhauser" melody< she clasps the feet and knees of" sol "but he gives no sign of life["at the end "aries "and" leo "rise from their thrones- a pause] aries("loudly. 333-333. leo("louder. 333-333. aries. the hour of sacrifice is past. scorpio-apophis. the hour of sacrifice is to come. 69 leo. the sacrifice is not accepted. scorpio-apophis. the sacrifice is accepted. aries. depart from us, thou unclean thing [aries "and" leo "raise her and march from the temple" aries "leading" leo following her [aries "and" leo "re-enter and resume thrones- a pause" aries. 333-333. leo. 333-333. aries. brother leo, this is of evil omen. leo. brother aries, it is indeed of evil omen. aries. there will b

seas are shaken and cloven: all life and light and love about me shed, begotten in me, in my moving moven, are as my tears: all worlds that ever swam as dew of kisses on my lips: i am. 77["she draws" leo "up to her. the others kneel in adoration" scorpio- apophis "plays her soft voluptuous melody<saint saens] aries. brother leo, what is the hour? leo. the evening star is arisen. aries. the sacrifice is accomplished. leo. what is the sacrifice? aries. man. leo. who is the priestess? aries. woman. leo. unto what god? aries. it is hidden from me. leo. let every man depart unto his house. aries. 1-333-1-1. leo. 1-333-1-1. scorpio-apophis. 1-1-333-1. 78 the rite of venus the officers venus "blue robe" taurus "orange robe" libra "green robe" pisces "crimson robe" luna in taurus "silve

s and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am the shrine at which thy long desire devoured thee with intolerable fire. i was song, music, pas

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

t great identity of which we are each a part. this corresponds to the school of thought which we called the supernatural, and it must be succeeded in time by a truer and a wider concept. as we have already seen, the first or atomic stage developed by means of selfishness, or the self-centred life of the atom (whether the atom of substance or the human atom; the second stage grows to perfection by the sacrifice of the unit to the good of the many, and of the atom to the group in which it has place. this stage is something which we, as yet, know practically little about, and is what we often vision and hope for. the third stage lies a long way ahead, and may be considered by many a vain chimera. but some of us have a vision. which, even if unattainable at present, is logically possible if ou

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

en, and herein lies their right to serve, and the strength of the method of their appeal. knowing the quintessence of pain, knowing the depth of sin and of suffering, their methods can be exquisitely measured to the individual need; yet at the same time their realisation of the liberation to be achieved through pain, penalty, and suffering, and their apprehension of the freedom that comes through the sacrifice of the form by the medium of the purificatory fires, suffices to give them a firm hand, an ability to persist even when the form may seem to have undergone a sufficiency of suffering, and a love that triumphs over all setbacks, for it is founded on patience and experience. these elder brothers of humanity are characterised by a love which endures, and which acts ever for the good of

lord of the world, the one initiator, holds the same place in connection with the planetary logos as the physical manifestation of a master holds to that master's monad on the monadic plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in advance of that of an adept as that adept's is in advance of animal man. this will be somewhat elaborated in the next section of our subject. with the ancient of days came a group of other highly evolved entities, who represent his own in

to many, distressing- 47- initiation, human and solar copyright 1998 lucis trust chapter ix the path of initiation after a longer or shorter period of time the disciple stands at the portal of initiation. we must remember that as one approaches this portal and draws nearer to the master it is, as says "light on the path" with the feet bathed in the blood of the heart. each step up is ever through the sacrifice of all that the heart holds dear on one plane or another, and always must this sacrifice be voluntary. he who treads the probationary path and the path of holiness is he who has counted the cost, whose sense of values has been readjusted, and who therefore judges not as judges the man of the world. he is the man who is attempting to take the "kingdom by violence" and in the attempt i

steps were taken in three years. once the second initiation is taken the progress will be rapid, the third and fourth following probably in the same life, or the succeeding. the second initiation forms the crisis in the control of the astral body. just as, at the first initiation, the control of the dense physical has been demonstrated, so here the control of the astral is similarly demonstrated. the sacrifice and death of desire has been the goal of endeavour. desire itself has been dominated by the ego, and only that is longed for which is for the good of the whole, and in the line of the will of the ego, and of the master. the astral elemental is controlled, the emotional body becomes pure and limpid, and the lower nature is rapidly dying. at this time the ego grips afresh the two lower

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e ascended. deep answered unto deep. the fivefold chord awaited the response from those whose hour had come. dark grew the space between the spheres. radiant two balls became. the threefold thirty-five, finding the distance just, flashed like a sheet of intermittent flame, and lo, the work was done. the great five met the three and four. the point intermediate was achieved. the hour of sacrifice, the sacrifice of flame, arrived, and for aeons hath endured. the timeless ones entered into time. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without th

298- a treatise on cosmic fire copyright 1998 lucis trust 3. the spirillae and the egoic ray. a. the composition of the permanent atoms. b. the planes and fiery energy. c. the three fires. 4. summary. iii. the egoic lotus 1. wheels or centres of energy. a. centres of force. b. the causal body, the monadic heart centre. 2. the twelve-petalled lotus. a. the knowledge petals. b. the love petals. c. the sacrifice petals. 3. summary. i. the nature of the egoic or causal body the subject of the egoic ray and its relation to the second fire is one of vital import to three types of people: those who are interested in the true psychology, or in the evolution of the psyche; those who are on or nearing the path, and hence are coming more and more into touch with their own ego; those who work with th

nit, that entity we call man.37(207) mahadeva sits at the heart, surya or vishnu reveals him in his essence as the wisdom of love and the love of wisdom, and brahma, the creative logos makes that revelation possible. the father in heaven is to be revealed through the christ, the son, by the method of incarnation made possible through the work of the holy spirit. all this has been brought about by the sacrifice and instrumentality of certain cosmic entities who "offer themselves" up in order that man may be. from their very essence, they give out that which is needed to produce the individualising principle, and that which we call "self-consciousness" and thus enable the divine spirit to enter into fuller life by means of limitation by form, by means of the lessons garnered through a long p

reed himself from the objects of sense in the three worlds he again becomes aware of the need of further meditation, and it is this (to man in the three worlds, inconceivable form of meditation that engrosses the attention of the adept, and which is undertaken by him in two great stages, each preceding the two final initiations, the sixth and the seventh. i refer not here only to adepts who "make the sacrifice" and choose rebirth for service on the planet, but to all adepts. freedom to work on any path must be gained by occult meditation; freedom to escape beyond the ring-pass-not is also thus attained, and likewise the curious state of quiescence which is achieved by those who have offered for service as the occult hierarchy in the next round. in them have to be stored the psychic seeds o

rgy which he, the initiate, will be concerned with when he becomes in due course of time a solar pitri, or divine manasaputra to coming humanity. hence he must have, not only knowledge, but the energy of love likewise to enable him to perform the function of linking the higher three and the lower four of a future race of men at some distant period, thus permitting of their individualising through the sacrifice of his own fully conscious middle principle. sacrifice involves even more than what has been already pointed out. it involves the following factors: a. knowledge of the purposes and intentions of the planetary logos, b. realisation of the particular and peculiar type of energy, and of the quality of his own ray lord, c. comprehension of the different groups of existences who are part

th. thus again can the psychic laws of love be seen at work in the deva kingdom as in the human; first, the withdrawal or segregation of the unit from the group (called individualisation in man, and evaporation in the water realm. next, condensation, or the amalgamation of the unit with a newer or higher group, this we call condensation for the devas of the waters, and initiation in man; finally, the sacrifice of the group of human or deva atoms to the good of the whole. so does the law of service and sacrifice govern all the second aspect divine in all its departments great or small. such is the law. but in the human kingdom, though love is the fulfilling of the law, it is arrived at along the path of pain and sorrow, and every true lover and server of humanity is stretched upon the cross

nd representative of a still greater cosmic deity. all the above serves to demonstrate the oneness of the tiniest unit with the one great informing life, and shows the integral beauty of the scheme. the life of the greatest cosmic lord of love pulsates in infinitesimal degree in the heart of his tiniest reflection, and for this reason the atom man can likewise say "i too am god; his life is mine" the sacrifice petals. the energies or forces flowing through, and thus producing activity in the inner tier of petals, the sacrifice petals, are again similar in nature to those already enumerated, plus a definite stimulation of power in two directions. one stimulating influence comes from the will aspect of the monad, and thus (through transmission) from the first aspect of the planetary logos, a

evil incomprehensible to us. the point to be remembered here is that the black magician remains ever a prisoner; he cannot escape from substance and from form. there is no need to enlarge further on this subject. i would like to enumerate the lines of alignment of the third group which eventually transcends the other two, and effects the final illumination and liberation of the man. group iii. 1. the sacrifice petals- 670- a treatise on cosmic fire copyright 1998 lucis trust 2. the sacrifice petals in the two outer groups. 3. the three major centres in each of the three planes of the three worlds, producing thus absorption of the lower four centres on each plane. 4. the head centre, or the thousand-petalled lotus. 5. the pineal gland, producing the vivification and irradiation of the entir

re, as you know, the nine orifices of the human body. if you add to the nine one more for the orifice known as the brahma-rundra or the door of brahma, you get ten gates corresponding to the ten directions. the word "dasaratha" indicates the consciousness connected with our senses, which consciousness is inferior to the consciousness which we call mind. the theosophist, vol. xiii, p. 340. 208 38: the sacrificer or yajamana. the yajamana is the person who has sacrificed himself for the good of the world and who has undertaken to mould the affairs of it, in obedience to the law. if- 809- a treatise on cosmic fire copyright 1998 lucis trust the human body be taken as the sacrificial ground, the manas in him is the yajamana. all the doings of man in all his life from birth to death, form one g

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

short moment and then is lost. when the currents of the sentient life meet where the river passes round the mountain's massive foot, then one vast stream is seen which floweth north" the symbology of this is apparent, and can be also used to depict the flow of the two currents ida and pingala and their blending in the river of energy that mounts to the head. there is the meeting place, and there the sacrifice, enacted upon the mount of golgotha (the place of the skull. in considering the sentient body of a human being i will probably help the most if i deal with it in terms of its moods and ordinary expressions, for it is only in dealing with its effects and in seeking to master them that man arrives at knowledge of himself and so becomes a master. the most ordinary manifestations of astr

soul life is a rare event. few people have souls and only a few therefore possess immortality and go hence to their own place of power to return no more. the rest are lost, submerged and swallowed up in the general process of nature, and the human kingdom as a whole is a dead loss except for a few emerging and significant figures which the past and the present produce. they have achieved through the sacrifice of the many. but the reaction of men themselves to this teaching is an adequate answer. the sense of immortality, the surety of an eternal future, the innate belief in god, the revelation of the light, the achieving of a wisdom which helps and aids is not the prerogative of the senecas, of the st. pauls, of the akbars of the race. it is found (and sometimes in its purest form) in the

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

cret of physical colour and sound. it is the law. these three rays together embrace and embody all. they are power, activity and the law in manifestation. ray ii..love and wisdom, the synthetic ray which is the goal for this system, holding all in close harmony and relation. ray iv..the expression of harmony, beauty, music and unity. ray vi..the ray of devotion to the ardour of aspiration, and of the sacrifice of the personal self for the good of all, with the object in view of harmony and beauty, impelled thereto by love. these two groups of rays might be related to each other as follows: rays 1. 3. 7 are the great rays connected with the form, with the evolutionary process, with the intelligent functioning of the system, and with the laws controlling the life in all forms in all the king

istianity with the tinge of judaism. the rays are sometimes considered as divided into three classes; the first ray by itself, the second ray by itself, and the other five in a group. when regarded in this way, they are spoken of as the three rays, and typify the various trinities. another suggestive fragment of symbology describes the three rays as using respectively three kinds of fire to light the sacrifice of the altar, the electric, the solar, and the artificial, or fire by friction. before proceeding to consider the virtues, the vices and the special human characteristics which differentiate the individual belonging to one ray from the individual on another ray, it will be well to refer to the origin of the two ray influences which constitute the dominant and the modifying factors in

f the spiritual entity, released from form limitations by the fire of life and of initiation. thus he harmonises in himself all ways of approach and of release, and all achievements, and synthesises in his life the aspirations of the other three kingdoms. radio-activity, the perfume of the aspirant, the devotion to other human beings (the sublimation of domesticity, and the "shedding of blood" or the sacrifice of the life, the expression upon earth (the mineral kingdom) of the devotion and sex life of the vegetable kingdom, plus the sacrifice through blood of the animal kingdom, bring man to the portal of initiation. there the fire awaits him with its purifying uses, and thus earth, air, fire and water (the four elements) prepare him for the great liberation and for the release of that qua

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

embers "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a

stage until he has mastered all the laws of the spiritual kingdom. through birth, service and sacrifice the initiate becomes a citizen of that kingdom, and this is as much a natural process connected with his inner life as are the physical processes in their connection with his outer life as a human being. these two go on together, but the inner reality eventually comes into manifestation through the sacrifice of the human to the divine. the initiate is not simply a good man. the world is full of good men who are probably a long way from being initiates. neither is the initiate a well-meaning devotee. he is a man who has added a sound intellectual understanding to the basic qualifications of a sound moral character and devotion. through discipline he has coordinated his lower nature, the p

rve, to differentiate and distinguish; and so with the advent of mental development there has been, for a long time, a growing sense of sinfulness, of contrition, and of an almost abject attitude to the creator, producing in humanity that strongly marked inferiority complex with which today psychologists have to deal. against this sense of sin, with its concomitants of propitiation, atonement and the sacrifice of christ for us, there has been a revolt; and in this really wholesome reaction there is the normal tendency to go too far. fortunately, we are never able to get too far from divinity; and that, as a race, we shall swing back into a state of greater spirituality than ever before is the sincere belief of all who know. theology over-reached itself with its "miserable sinner" complex a

necessity for the purification by blood. this teaching of purification through the blood of bulls and of rams (or lambs) was part of the ancient mysteries, and was inherited by us primarily from the mysteries of mithra. these mysteries, in their turn, inherited the teaching, and thus formulated their doctrine, which christianity absorbed. when the sun was in the zodiacal sign of taurus the bull, the sacrifice of the bull was offered as a forecast of that which christ came later to reveal. when the sun passed (in the precession of the equinoxes) into the next sign, that of aries the ram, we find the lamb was sacrificed and the scapegoat sent into the wilderness. christ was born into the next sign, pisces the fishes, and it is for this reason that we eat fish on good friday, in commemoratio

order that the hidden christ may live. the lower carnal nature (as st. paul loved- 120- from bethlehem to calvary copyright 1998 lucis trust to call it) must die in order that the higher divine nature may show forth in all its beauty. the lower self must die in order that the higher self can manifest on earth. christ had to die in order that once and for all mankind might learn the lesson that by the sacrifice of the human nature the divine aspect might be "saved" thus christ summed up in himself the significance of all the past world sacrifices. that mysterious truth which had been revealed only to the pledged and trained initiate when he was ready for the fourth initiation was given out by christ to the world of men. he died for all so that all might live. but this is not the doctrine of

incorporated into the ancient system of sacrifices, and the ancient habits of thought were too strong for the new idea which he came to give. sin and sacrifice ousted and supplanted the love and service which he sought to bring to our attention through his life and his words. that is also why, from the psychological angle, christianity has produced such sad, weary, and sin-conscious men. christ, the sacrifice for sin, and the cross of christ as the instrument of his death, have absorbed men's attention, whilst christ the perfect man and christ the son of god have been less emphasised. the cosmic significance of the cross has been entirely forgotten (or never known) in the west. salvation is not primarily connected with sin. sin is a symptom of a condition, and when a man is "truly saved"

essed a dimly sensed realisation of human relationships and intercourse, sacrifice was offered again to god so that he too would not hurt mankind. thus little by little the idea grew until, at last, the salvation concept might be briefly summarised in the following terms: 1. men are saved from the wrath of god in natural phenomena through animal sacrifices, preceded in still more ancient times by the sacrifice of the fruits of the earth. 2. men are saved from god's wrath and from each other by the sacrifice of that which is valued, leading eventually to human sacrifices. 3. men are saved by the sacrifice of a recognised son of god, hence the vicarious atonement, for which the many crucified world saviours prepared the way for christ. 4. men are definitely saved from eternal punishment for

filiated a family group, a social group, a business group, or just the group of human beings with whom our general destiny casts us. this brings us to the realisation that, in the last analysis, sin signifies wrong relation to other- 127- from bethlehem to calvary copyright 1998 lucis trust human beings. it was the sense of this wrong relation which in the early days of man's history gave rise to the sacrifice of worldly goods upon the altar, for primitive man seemed to feel that by making an offering to god he succeeded in making redemption of his character possible with his fellowmen. it is beginning to dawn upon the race today that the only real sin is to hurt another human being. sin is the misuse of our relationships with each other, and there is no evading these relationships. they e

erein we can emphasise a future and coming kingdom. people are no longer interested in a possible heavenly state or a probable hell. they need to learn that the kingdom is here, and must express itself on earth; it consists of those who do the will of god at any cost, as christ did, and who can love one another as christ loved us. the way into that kingdom is the way that christ trod. it involves the sacrifice of the personal self for the good of the world, and the service of humanity instead of the service of one's own desires. in the course of enunciating these new truths concerning love and service christ lost his life. canon streeter tells us that "the significance and value of the death of christ springs from its- 130- from bethlehem to calvary copyright 1998 lucis trust inner quality

forgiveness, but of peace and happiness. he had spoken the word which brought together the two aspects which were being symbolically crucified upon the cross matter and soul, the matter of the form and the perfected lower nature. these are the- 137- from bethlehem to calvary copyright 1998 lucis trust three words of the physical, the emotional, and the mental planes, whereon man habitually lives. the sacrifice of the entire lower nature had been completed, and there was silence and darkness for three hours. then was uttered that stupendous word which indicated that christ had reached the stage of the final sacrifice, and that even the consciousness of divinity, the consciousness of the soul itself, with its strength and power, its light and understanding, had also to be laid upon the altar

to "let our light shine."56 he proclaimed himself man, and then told us that we were the children of god. he was with us then, and he is with us now, for he is in us all the time, although very often unrecognised and unapproached. the outstanding lesson with which we are confronted is the fact that. human nature as we know it can neither attain happiness without suffering, nor perfection without the sacrifice of itself."57 for us the kingdom constitutes the vision, but for christ it was a reality. the service of the kingdom is our duty and also our method of release from the thraldom of human experience. we must grasp this; we must realise that we shall find release only in the service of the kingdom. we have been held too long by the dogmas of the past, and there is today a natural revol

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

iveness and atonement. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought dominated and distorted the ideal and produced such a damnable doctrine as the elect of god, the chosen of the lord, or the sole people to benefit by the sacrifice and death of the great son of god, and who pass, due to the merits of that vicarious death, into a state of bliss in heaven, simply because of an emotional choice, which ignores millions of those who have made no such choice, nor had the opportunity to do so. the symbolic activity of the great teacher of nazareth will be properly understood and its significance will be properly appre

bout whom naught may be said. it must never be forgotten that this fourth ray of conflict is the ray whose energies, rightly applied and understood, bring about harmony and at-one-ment. the result of this harmonising activity is beauty, but it is a beauty that is achieved through struggle. this produces a livingness through death, a harmony through strife, a union through diversity and adversity. the sacrifice of the solar angels brought the fourth kingdom in nature into being. the "returning nirvanis (as they are called in esoteric literature, with deliberation and full understanding, took human bodies in order to raise those lower forms of life nearer to the goal. these were and are ourselves. the "lords of knowledge and compassion and of ceaseless persevering devotion (who are ourselves

nifestation through form, the taking of a body, extension of consciousness through the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation

iberation. in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of other souls, in order to hasten their progress towards their goal. then comes a life wherein, in some form or another, he portrays or works out within himself, but also before the watching world, that great symbolic drama which we call the sacrifice of a world saviour. this is the theme of the historical romance of all those great sons of god who down the ages, have arrived at an understanding of the significance of the divine purpose of god, of the word incarnated through a planet, of those solar angels who are themselves, the word incarnate through a human form. whether they enact this drama, as did the christ, so as to presen

have arrived at an understanding of the significance of the divine purpose of god, of the word incarnated through a planet, of those solar angels who are themselves, the word incarnate through a human form. whether they enact this drama, as did the christ, so as to present to man the symbolism of death and sacrifice, or whether they enact this drama, as did the buddha, so as to demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested sons of god, the christ and the buddha, the theme remains the same, the death of that which is lower in order to release that which is higher, or on a larger scale the death of that which is higher in the order and scale of being, in order to release that which is lower. but the lesson needs to be learned (and it is

flower. this is very good and necessary, even if distressing in experience. but the world saviours must be recognised as coming forth to serve the race, with sacrifice of some kind along many lines and in many forms. they may be great rulers, or dictators, politicians, statesmen, scientists and artists. their work is the work of salvage, of restitution, or renovation and revelation, and, through the sacrifice of themselves, they accomplish it. as such, they must be recognised for what they are. now they are misunderstood, misinterpreted, and judged by their mistakes more than by their aims. but they are dedicated souls. they rescue; they lift; they integrate; they illumine; and the net result of their work, from the angle of ultimate history, is good. this law of sacrifice and the impulse

turned not his head. he seemed not e'en to listen nor to hear. but from the lower sphere of darkness and of pain a voice came forth and cried 'we suffer here. we seek the light. we need the glory of an entering god [i can find no other words except these last two to express the ancient symbol from which i am translating] lift us to heaven. enter, o lord, the tomb. raise us into the light and make the sacrifice. break down for us the prison wall and enter into pain' the lord of life returned. he liked it not, and hence the pain" the same conditions which blend the law of sacrifice with pain and sorrow and difficulty are found also on the planet mars and on the planet saturn. they are not found on the other planets. those who have read the secret doctrine and a treatise on cosmic fire with u

degree) to serve that plan with freedom, for in freedom and in the sense of joy and in the strength of inner cooperative love is the best work done. it is sincerity for which they look. the willingness to sacrifice the lesser when the greater is sensed is that for which they search. the spontaneous relinquishing of long-held ideals when a greater and more inclusive presents itself is their guide. the sacrifice of pride and the sacrifice of personality when the vastness of the work and the urgency of the need are realised, sway them to cooperation. it is essential that the disciples shall learn to sacrifice the non-essential in order that the work may go forward. little as one may realise it, the many techniques and methods and ways are secondary to the major world need. there are many ways

d a "life of service" too much emphasis has been laid upon the process whereby the lower nature is to be subjugated to the higher law of service, and the idea of sacrifice, in its worst implications, has been developed. this idea emphasises the necessary and inevitable clashing between the lower nature, working under its own laws, and the higher aspects as they work under the spiritual laws. then the sacrifice of the lower to the higher assumes great proportions, and the word becomes quite suitable. there is sacrifice. there is suffering. there is a painful process of detachment. there is a long effort to let the life flow through, whilst steadily the personality throws up one barrier and obstruction after another. this stage and attitude we can view with sympathy and- 79- a treatise on th

he soul, and will produce the manifestation upon earth of the fifth kingdom in nature, that of the kingdom of gods. this phrase should be noted. c. it is the result of the active work of the sons of god, the sons of mind, and is the part which they are contributing to the total planetary contribution, as part of the great systemic plan. the hierarchy itself is the outer and inner manifestation of the sacrifice of the divine manasaputras (as they are called in the secret doctrine, and its members respond to their sensed vision of the plan for the whole. the hierarchy is essentially the germ or nucleus of the fifth kingdom in nature. 6. the quality, innate in man, to idealise. this is founded upon the success of the plan itself. this plan sought originally to awaken in man the following resp

ries expressed itself through the planetary solar plexus and also, as might be inferred, through the solar plexus centre of the average aspirant. this has led to much of the digestive difficulties, plus the emotional problems (and are they not closely related) from which the majority of people have suffered in this age and generation. the intense one-pointed attitude, the fanatical state of mind, the sacrifice of the personal life to the sensed ideal have all brought about a dangerous condition in those organs of the body which lie below the diaphragm. this should be remembered. the seventh ray, working as it does through the centre at the base of the spine, will in time have a peculiar effect upon the entire circulatory system, for this basic centre is connected with the life-force and, a

love of humanity. i will say no more at this time. i have sought to indicate that which should be possible. if my suggestions are followed, and if the work is carried forward diligently, there is every indication that the work of the hierarchy and of the christ will be tremendously expedited. the need and the opportunity call for right understanding, and they demand also a joyful cooperation and the sacrifice of yourselves and of your time and money, in the attempt to make our work possible. i make no further appeal for your help. i have been endeavoring to educate you in the new ideals and in the work of the new group of world servers. the responsibility for right action and for the effort to reach the public rests upon the aspirants and disciples of the world who read my words. there is

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

one level and some on another, but the aim should be a close contact on all three levels at will and all together when the group, as a group, demands it. this is a hard saying but later a clearer understanding will come of what this means and what it brings about. 4. the ability of the group to stand united and with no barriers between the group members of any kind. this will necessarily involve the sacrifice of personality reactions, ideals and plans. at present the varying ideals, attitudes and points of view separate disciples from each other. these must go. there are, of course, other requirements but if you can understand the above and seek to the best of your ability to meet them, that is all that i ask at present. one of the great needs of all disciples and aspirants is the detache

do not. but the work of the builders is being called for on every side today and second ray aspirants are needed to direct this work and to strengthen the hands of the builders. ponder on this. what is it that, up to date, has prevented your sincere desire to serve from coming to fruition? my brother, you have as yet done no service that will carry over into the future because it has been done at the sacrifice of yourself, that has involved the sacrifice of your time, your personal interests, and your personal desires, based upon your personal qualities. you have looked on at the service of others and wondered why and how they chose to serve in the various ways they did; you have suggested service to others and have at times made it possible for them to serve; you have talked to groups on

for you is not yet the "lighted way" you have surrounded yourself with so much fog and with such a dense cloud of self-generated and self-motivated thoughtforms that the light only pierces through in places. as yet, there is no steady stream or lighted way. therefore, for the present the most appropriate name for that part of the path of discipleship that you are treading is the way of sacrifice the sacrifice of your own thoughts, of your own wishes, aims and dreams. it means for you the treading of the rocky way of duty, of dharma and of clear decision. therefore, for the next six months, will you take the following words into your meditation? 1st month duty. 2nd month dharma, or responsible obligation. 3rd month discrimination. 4th month dispassion. 5th month decision. 6th month destiny

ge towards group formation upon the mental plane. this is the higher correspondence to the herd instinct of the animal world and of the world of men, but is of a spiritual nature and quite differently motivated. the lower herd instinct is motivated largely by the instinct of self-preservation; the higher by the recognition of the immortal nature of the soul, and by the instinct to serve even with the sacrifice of oneself. the law of "death unto life" controls. when the magnetic pull of the group is adequately strong, then comes the death of the personality life. until, therefore, the group of disciples in all its parts expresses this outgoing sacrificial urge, it is not an ashram. 2. the magnetic pull of the positive centre at the very heart of the group; that means the magnetic pull of th

he expression, in any given cycle, of the working out of the divine will. this aspect of the master's radiatory activity is of so high a nature that only the advanced initiate-chela can register it. it is transmitted into the physical consciousness of the disciple along the following lines: a. the atmic permanent atom or the focus of the spiritual will, the first aspect of the spiritual triad. b. the sacrifice petals of the egoic lotus. c. the etheric vehicle in its highest aspects. d. the head centre. e. the centre at the base of the spine, which is aroused into activity in response to the vibratory radiation of the other four points of transmission. you will note from a study of the above how abstruse and difficult it is to put into words the nature of the vibratory activity of the maste

iversal (as far as the individual disciple is concerned, to the particular, i.e, the disciple in a physical body. the detail of the descent of energy or of the process of spiritual inspiration (both these phrases pictorially present the concept of response to the master's aura) might be put as follows: 1. the master's aura. 2. the egoic lotus or soul body. 3. the inflow of ashramic energy, via a. the sacrifice petals or the will aspect. b. the love petals or the love-wisdom aspect. c. the knowledge petals or the mind aspect. this process will be affected by the ray type of the disciple. 4. the response from the disciple upon the physical plane and the receptivity of his centres to the activity engendered by the soul, under impression by the master would be as follows: a. the sacrifice peta

ove petals or the love-wisdom aspect. c. the knowledge petals or the mind aspect. this process will be affected by the ray type of the disciple. 4. the response from the disciple upon the physical plane and the receptivity of his centres to the activity engendered by the soul, under impression by the master would be as follows: a. the sacrifice petals would transmit energy to the head centre, via the sacrifice petals (three of them) to be found in the ring of petals immediately around the "jewel in the lotus; from thence to the sacrifice petal in the three love petals and in the three knowledge petals. you, therefore, have five transmitting points of will-energy. b. the love petals similarly transmit love-energy to the heart centre, via the love petals, again five in all. c. the knowledge

ng on in the egoic vehicle and registered by the disciple upon the physical plane, produces eventually what could be called a "potent centre of invocation" this invoking centre evokes response from the spiritual triad so that eventually you have: i. the spiritual triad, the custodian of monadic energy- 586- discipleship in the new age- volume i copyright 1998 lucis trust the atmic permanent atom. the sacrifice petals. the antahkarana. the physical permanent atom within the egoic lotus. the head centre. ii. the spiritual triad. the buddhic permanent atom. the love petals. the antahkarana. the astral permanent atom within the egoic lotus. the heart centre. iii. the spiritual triad. the manasic permanent atom. the knowledge petals. the antahkarana. the mental unit. the throat centre. these de

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

ry of pisces. the lords of will and sacrifice come down into manifestation, sacrificing their high position and opportunities upon the higher planes of manifestation in order to redeem matter and raise the lives by which it is informed (the lower creative hierarchies) to the status of themselves in so far as they constitute the fourth creative hierarchy. this is the subjective purpose, underlying the sacrifice of these divine lives who are ourselves essentially, who are qualified by knowledge, love and will, and animated by ceaseless persevering devotion. they seek to bring about the death of the form in its occult significance and the consequent release of the indwelling lives into a higher state of consciousness. of this process, all the world saviours past, present and to come are the m

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of israel out of egypt the sun was in the sign taurus. it was passing through the sign of the bull. we then had the appearance on earth of the mithraic mysteries which centered around the sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had reverted to a past and obsolete religion which they should have left behind. the jewish dispensation itself was governed by the sign of aries, the ram, through whic

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

e is capable as an individual, or which a nation can present to the world. there have been in the history of the past two thousand years, four great symbolic happenings which have sequentially presented (to those who have eyes to see, ears to hear and minds to interpret) the theme of liberation and not simply of liberty. 1. the life of christ himself. he, for the first time, presented the idea of the sacrifice of the unit, consciously and deliberately offered for the service of the whole. there had been other world saviours, but the issues involved had not so clearly been expressed, because the mind of man had not been ready to grasp the implications. service is the keynote of liberation. christ was the ideal server. 2. the signing of the magna charta. this document was signed at runnymede

om the form side and come to me, so dwelling in the place where light and life are found. thus illusion ends. a treatise on white magic, page 308. a master learns the meaning of each confining form; then he assumes control and wields the law upon the plane consistent with the form. he has then outgrown the form and discards it for other and higher forms. thus, he has progressed always by means of the sacrifice and death of the form. always, it is recognised as imprisoning, always it must be sacrificed and die so that the life within may speed ever on and up. the path of resurrection presupposes crucifixion and death, and then leads to the mount whence ascension may be made. letters on occult meditation, page 261. the act of restitution in considering the consciousness of the departing soul

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

dy. one terminal is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of exp

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the frequent futility of such appeals for cooperation. the history of the world of thought evidences the fact that men are oft thrilled and enlightened and aided by ideas and by the promise of a developing future, but that when their aid is sought in the materialising of the idea, then their hope and interest fade out on the mental plane, or if it reaches the world of emotion and of strong desire the sacrifice required to bring the hope to birth on the physical plane is lacking or too feeble to produce the longed-for result. what i have to say as a result of the urgency upon me to bring about a more intensive cooperation upon the part of those who read with interest the pamphlet the next three years*(2) carries not the smallest fraction of authority. i only appeal to you in the hope of int

n prove unbelievably potent in the life of the one who says them. they will produce also an effect in his environment, and the accumulated effects in the world, as you spread the knowledge of the formula, will be great and effective. it will change attitudes, enlighten the vision and lead the aspirant to fuller service and to a wider cooperation based upon sacrifice. my brothers, you cannot evade the sacrifice in the long run, even if you have evaded it until now. 4. then apply yourselves to the spreading of the use of the great invocation and help to carry forward the plan for distribution. the great invocation, as you will see in the next article which i am writing for your information, is a potent solar instrument designed to bring about changes and needed readjustments. it is so powerf

the sorry story of past evolutionary processes and methods. when it is recognised that the "giving-for" involves right living upon the physical plane and not (as is so often thought) the dying of the physical body then we shall see a revitalised world. it is the living christ (the living- 109- the externalisation of the hierarchy copyright 1998 lucis trust world saviour) who saves humanity. it is the sacrifice, day by day, in the process of daily living which can save the world of men the sacrifice of selfish personal interests for the good of the whole and the giving up of one's practical life to the salvage of the world. it is living in order that others too may live which is the theme of the new testament. when, therefore, the mode of sacrifice enters into the realm of the subtler and s

he individual to solve alone and unaided. of one fundamental truth i can, however, assure you. when men everywhere within the boundaries of their particular state and whilst upholding its authority and its civilisation begin to think in terms of mankind, then public opinion will become so potent and so right in its inclusiveness that state policies must inevitably conform to the larger ideal, and the sacrifice of the individual and of humanity in large numbers to the individual state will no longer be possible. the part will be seen in its proper relation to the larger whole. it is this arousing of public opinion to world rights, to inclusive human interests and to international cooperation that is the true goal of all present spiritual endeavour. eventually it will be realised that the re

sed by a fivefold chain or thread of energy: the focussed will of the people, the massed intent of the world disciples and aspirants, plus their desire, their active participation in the task of clearing the way for him, and complete selflessness. only when humanity has itself done everything possible to adjust that which is wrong and to end that which is evil, and has carried this effort even to the sacrifice of life itself, can he, the desire of all nations, appear. today this is being attempted. the great event of the appearance of the avatar can be made possible by a little increased effort. the mission of the buddha at this particular wesak festival is to add that new impetus, that fresh illumination, and that added power and fixed purpose which will enable mankind to surmount this cr

s trust our second step, therefore, after the recognition of individual responsibility, is to replace emotion by practical love, expressed in selfless service. the third step is to reorganise our lives so that we have time for this needed service. most people are not getting the maximum of results out of their daily lives, and this for several reasons. frequently they do not really desire to make the sacrifices which such service demands; often they are under the delusion that their present output of service represents their utmost possibility; again, they fancy that their health could stand no more active work, or that they require time for themselves, or they waste many valuable hours doing those things which yield no real results. if, however, the need today is as great as we are led to

ion. thinking men and women in every country stand with massed intent, determined, if possible, to take those steps which will ensure peace on earth, through the expression of goodwill. note that phrasing. the working disciples throughout the world are struggling with every means at their disposal to spread the gospel of sacrifice, because only upon sacrifice can world stability be safely founded the sacrifice of selfishness. in those words is summed up the demand being made on those whose responsibility it is to determine policies (national and international) and to take those steps which will establish right human relations. the hierarchy stands no longer watching and waiting, but acting today- 293- the externalisation of the hierarchy copyright 1998 lucis trust with impelling wisdom and

ing two of superhuman unfoldment, provides a situation to which the hierarchy has to make adjustment through alignment. you are, in your small way, making your adjustment to the hierarchy through a steady construction of the antahkarana, and in so doing are aiding in the construction of the antahkarana which unites humanity and the hierarchy the first few strands of which were established through the sacrifices of certain of the sons of god when the hierarchy was founded on earth. today, the hierarchy is working at the establishing of the linking strands between itself and shamballa, and good progress has already been made. it might be said here that for the past seven hundred years- 350- the externalisation of the hierarchy copyright 1998 lucis trust the chain of hierarchy has been comple

the mind of god, light will flow through him to the waiting world of men that human centre whose eternal mission is to bring light to all created lives. from the heart of god, he will bring to the hierarchy, via the christ, that deep unending inflow of love which will make it possible for the hierarchy to perform its hard task and externalise itself. it is not possible for human beings to realise the sacrifice and the hardship which this emergence will entail, and only a vast inflow of divine love can make it possible. an effort also will be made to relate shamballa "the centre where the will of god is known" directly to the new group of world servers, via those ashrams which are working along the lines of outer, practical goodwill. the reception of this energising will-to-good should prod

lutionary law. he is therefore, at this time and because he is preparing to raise the entire human family nearer to god, laying himself open to certain powerful inflowing energies, absorbing into himself streams of spiritual force, and undergoing a dynamic stimulation which is entirely new to him; this constitutes his testing for the exalted initiation which now confronts him; it constitutes also the sacrifice he is making in order to complete his work on earth and bring a new salvation to humanity. the christ is working, therefore, in very close cooperation with the master morya, and also with the manu (one of the three heads of the hierarchy, and these three the christ, the manu and the master morya create a triangle of energies into which (and through which) the energy of the- 434- the

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

apidly superseding his individual consciousness. the words: 2. let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known are of prime importance to those who would and can profit by what i am seeking to convey, as i interpret as far as may be these rules. the knowing of the fifth kingdom in nature through the medium of the consciousness of the fourth and the sacrifice of the fourth kingdom to the fifth, of the human being to the soul and of humanity to the kingdom of god, is the parallel (on a higher turn of the spiral) of the sacrifice of the third kingdom, the animal kingdom, to the fourth, the human kingdom. thus it proceeds down the scale sacrifice always of the lower to the higher. it therefore behooves the individual disciple to decide wheth

his third development responsiveness to pure will we considered these five words in relation to the five initiations with which you are all so theoretically familiar. the word know, in relation to the initiate-consciousness, concerns the certainty of the initiate, and his profound conviction of the fact of the christ in the hearts it is at the same time coupled with a reaction which emanates from the sacrifice petals in the egoic lotus those petals which are composed of the will quality of the monad and relate the soul to the emanating monad. the first faint tremor of the impact of monadic "destiny (i know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on t

from rumour or from knowledge of the many evolutionary processes of which the human is only one. not all the masters work in the three worlds; not all the masters need or possess physical bodies; not all the masters "have their faces turned towards the realm of dark light, but many face for aeons towards the clear cold light of spiritual existence; not all the masters make or are required to make the sacrifices which work for the fourth kingdom in nature entails. not all souls liberated or limited constitute the kingdom of god in the sense which that phrase conveys to us; that term is limited to the soul which informs units in the human family; not all the masters work under the great buddha of activity who is responsible to sanat kumara for the plan working out in connection with humanity

arried forward by an act of the will- 294- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust advanced humanity is in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this inter-linking and inter-relation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so inter-related that the soul and its mechanism of

acrifice, and which are expressions of the causal body, are only effects of this monadic radiation. therefore, before the bridge can be truly built and "projected on the upward way, providing safe travelling for the pilgrim's weary feet (as the old commentary puts it, the disciple must begin to react in response to the closed lotus bud or jewel at the centre of the opened lotus. this he does when the sacrifice petals of the egoic lotus are assuming control in his life, when his knowledge is being transmuted into wisdom, and his love for the whole is growing; to these is being added the "power to renounce. these three egoic qualities when functioning with a measure of potency produce an increased activity at the very centre of soul life, the heart of the lotus. it should be remembered that

let us take up the seven ray methods, one by one. as we consider these seven ray techniques with their accompanying words of power, you must bear carefully in mind that we are dealing entirely with the will aspect. this necessitates a higher process of alignment and the evocation of a divine aspect hitherto relatively quiescent, except in so far as the will finds its reflection in the activity of the sacrifice petals of the egoic lotus, plus its distorted shadow in the mind nature. this consequently posits a fairly high stage of spiritual unfoldment upon the part of the builder of the antahkarana; it means that there are indications of it (to say the least) between the mind, the sacrifice petals and the atmic principle. this may be simply the most tenuous thread imaginable, a thousand time

right 1998 lucis trust planetary life, with all its states of consciousness and phenomena, a major confining and constricting form for the initiate. in connection with this final fusion, it is worth while to point out that, when this stage of development is attained, it then becomes possible to enter into the "exalted state of mind" which holds the planetary logos focussed in the consciousness of the sacrifice which he has made by means of the entire process of manifestation. as the secret doctrine has pointed out, this sacrifice which he has made on behalf of the untold myriad of lives which compose his body of manifestation, holds him in physical expression until "the last weary pilgrim" has found his way home. the extent and essential purpose of this divine sacrifice become increasingly

ALICE BAILEY THE LABOURS OF HERCULES

the deity which results in the formation of worlds of expression and satisfies his desire to incarnate in a solar system, and to begin the great [33] life cycle of the universe. it may be likewise the urge to individual creation, of the soul to take a body, or of a human being to create something which shall be specially his own. in ancient accadian days, this sign aries was called that "wherein the sacrifice of righteousness was made" or the sign of "the fallen angels. the sons of god, impelled by this basic urge, fell from their high estate, took form, and started upon their individual round upon round of the zodiac. thirdly, we find the urge to resurrection. in aries, which has seen the beginning of form life and which has initiated the creative work, there begins to be felt the urge t

desire nature, and hercules freed himself from the vultures of desire that had for so long tortured him. he gave up being selfish, and gave up satisfying himself. he had had two bitter lessons in this sign and for this particular cycle was relatively free. prometheus, the god within- 46- the labours of hercules could go forward to the service of the world and to lifting the burden of atlas. after the sacrifice comes the reward, and hercules received his great surprise after freeing both prometheus and atlas. having, given up his search in order to help the world, atlas went for him to the garden and handed to him the golden [76] apples, bringing him in touch with the three beautiful maidens, the thee aspects of the soul. at the beginning of this labor he contacts his soul as nereus; at the

bordinated to the universal mind. in scorpio, which is the third arm of the fixed cross, we find cosmic love or cosmic attraction. there it is shown in its lower aspect, and this we call the great illusion; and in scorpio we see the aspirant upon the cross, sacrificing illusion to reality. in aquarius, we have the light of the universal consciousness irradiating the human being and bringing about the sacrifice of the individual life and its merging in the universal whole. this is the true crucifixion: the sacrifice of the reflection to the reality, of the lower aspect to the higher, and of the individual unit to the great sum total. it was these characteristics that the christ so marvellously demonstrated. he showed himself as the creator. he showed himself as functioning under the influen

ok the bull as a symbol of the animal nature and deified it, which is what the average human being who investigates the mysteries says. it is because there were subjective forces playing upon our planet as our sun passed through the sign taurus. the lesson for man is that under the symbol of the bull he had to wrestle with the animal in himself. then our sun passed into aries, the ram, and we had the sacrifice of the lamb, showing that the sacrifice of the animal nature was beginning to succeed the concept of wrestling with the animal nature. then the sun passed into pisces, the fishes. the forces that played upon our planet at that time brought into the consciousness of man his essential duality and the link between the two parts of himself, two fishes linked by a band. this consciousness

belief is put to a cosmic test. death is also said to be "a figment of our imagination. testimony as to the effectiveness of zodiacal energies on earth life in the larger picture certain interesting facts emerge. we can say, for instance, that between four and five thousand years ago the sun was somewhere in the sign taurus, the bull. then we had the worship of the bull in egypt and in india, and the sacrifice of the sacred ox, as in the mysteries of mithras. approximately two thousand years before the birth of christ, astronomers tell us, the sun passed into the sign aries, the ram or lamb, and the jewish dispensation came into being. at that time, therefore, we have the inauguration of the jewish passover and the lamb sacrifice. it is interesting to note in this connection the true signi

ANALYSIS OF THE 5 6 INITIATION

uam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant. but this state signified also that his arm is ever ready to do battle with the enemies of the holy christian religion and his heart for the sacrifice of his entire being to jesus christ. the alleged correspondences and meanings are developed at some length, but it will be sufficient to mention that the masonic candidate enters the lodge poor and penniless, because that was the condition at their beginning of the templars and the other orders of christian knighthood. the candidate is prepared for the second craft degree in a somewh

BLAVATSKY H P ANTHROPOGENESIS

sacrifice to the gods is shown as interfered with by siva, the destroying deity, evolution and progress personified, who is the regenerator at the same time; who destroys things under one form but to recall them to life under another more perfect type. siva-rudra creates the terrible virabhadra (born of his breath) the "thousand-headed, thousand-armed (etc) monster, and commissions him to destroy the sacrifice prepared by daksha. then virabhadra "abiding in the region of the ghosts (ethereal men[[footnote(s[[footnote continued from previous page] they are both used indiscriminately. sarpa (serpent) is from the root srip, serpo to creep; and they are called "ahi" from ha, to abandon "the sarpa was produced from brahma's hair, which, owing to his fright at beholding the yakshas, whom he had

r the pantheists, and those who offered fanatical worship to the spirits of the earth, the dark cosmic, anthropomorphic powers, with whom they made alliance. these were the earliest gibborim "the mighty men of renown in those[[footnote(s* the "gods of the elements" are by no means the elementals. the latter are at best used by them as vehicles and materials in which to clothe themselves* cain was the sacrificer, as shown at first in chap. iv. of genesis, of "the fruit of the ground" of which he was first tiller, while abel "brought of the firstlings of his flock" to the lord. cain is the symbol of the first male, abel of the first female humanity, adam and eve being the types of the third race (see "the mystery of cain and abel) the "murdering" is blood-shedding, but not taking life[[vol

us of the "morning star (see isaiah xiv, 12, the tsaba, or army of "satan (2) the daityas and danavas are the titans, the demons and giants whom we find in the bible (gen. vi- the progeny of the "sons of god" and the "daughters of men" their generic name shows their alleged character, and discloses at the same time the secret animus of the brahmins: for they are the krati-dwishas- the "enemies of the sacrifices" or exoteric shams. these are the "hosts" that fought against brihaspati, the representative of exoteric popular and national religions; and indra- the god of the visible heaven, the firmament, who, in the early veda, is the highest god of cosmic heaven, the fit habitation for an extra-cosmic and personal god, higher than whom no exoteric worship can ever soar (3) then come the naga

e spiritual, divine, and purified man, and armaita spenta, the spirit of the earth or materiality, is the same as ahriman or angra mainyu in one sense. the whole of the magian or mazdean literature- or what remains of it- is magical, occult, hence allegorical and symbolical- even its "mystery of the law (see the gatha in yasna xliv. now the mobed and the parsi keep their eye on the baresma during the sacrifice, the divine twig off ormazd's "tree" having been transformed into a bunch of metallic rods; and wonder why neither the amesha-spentas, nor "the high and beautiful golden haomas, nor even their vohu- mano (good thoughts, nor their rata (sacrificial offering" help them much. let them meditate on the "tree of wisdom" and study, assimilating one by one, the fruits thereof. the way to the

in the shape of darkness (verily so "its ashes (are) passion; and goodness is that in connection with it in which the offering is thrown: i.e, that faculty in the disciple which apprehends the subtle truth (the flame) which escapes heavenward, while the objective sacrifice remains as a proof and evidence of piety only to the profane. for what can narada mean in teaching that "those who understand the sacrifice understand the samana and the vyana as the principal (offering; and "the prana and apana, but portions of the offering. and between them is the fire. that is the excellent seat of the udana as understood by brahmanas. as to that which is distinct from these pairs, hear me speak about that. day and night are a pair, between them is the fire. that which exists and that which does not e

s the samana and the vyana, though subject to the prana and the apana, and all the four to udana in the matter of acquiring the pranayama (of the hatha-yogi, chiefly, or the "lower" form of the yoga) are yet referred to as the principal offering, for, as rightly argued by the commentator, their "operations are more practically important for vitality; i.e, they are the grossest, and are offered in the sacrifice, to disappear, so to speak, in the quality of darkness of that fire or its smoke (mere exoteric ritualistic form. but[[footnote(s* in the astronomical and cosmical key, vaisvanara is agni, son of the sun, or viswanaras, but in the psychometaphysical symbolism it is the self, in the sense of non-separateness, i.e, both divine and human* here the speaker personifies the said divine sel

their metaphysical meaning the relations in it between the (heavenly) man "purusha" sacrificed for the production of the universe and all in it (see visvakarman, and the terrestrial mortal man (hymn x. 20, 1, 16, before one realizes the hidden philosophy of this verse "15. he("man" purusha, or visvakarman) had seven enclosing logs of fuel, and thrice seven layers of fuel; when the gods performed the sacrifice, they bound the man as victim. this relates to the three septenary primeval races, and shows the antiquity of the vedas, who knew of no other, probably in this earliest oral teachings; and also[[footnote(s* three submerged, or otherwise destroyed, continents- the first "continent" of the first race prevailing to the last and existing to this day- are described in the occult doctrine

BLUE EQUINOX

r blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us

te easy. took a knife, and removed all danger of his ever making the same mistake again. returning, full of the equinox 108 honest pride in his achievement, he found himself more ignominiously rejected than before. ultimately the sacred lance is brought back into the hall where is the grail, and there, at the right moment, not moved by desire, not seduced by cunning kundry, but of his own nature, the sacrifice may be accomplished. so, as previously explained, it is important not to keep on worrying about one.s progress; otherwise all the concentration is lost, and a mood of irritability rises, work is given up, and the student becomes angry with his teacher. his mind-soul becomes as a mad elephant that rages in the jungle. he may even obtain the vision of the demon crowley. but by persiste

BOOK OF JASHAR

tten any time between 1381 and 1492. the passages cited by the bible appear only muted and transformed in this text. one might try to interpret solomon's speech as a reference to nimrod's justification for his tower. only a few elements of david's lamentation appear in nimrod's epitaph. it is hard to fit joshua's quote with this text, except as a hyperbole derived from the story of sarah stopping the sacrifice at the new moon. the best that can be said for a connection between this text and the original israelite "book of jashar" is that the author might have drawn on some ancient manuscripts and traditions; but he also mixed in many other cultural strands from the rich and complex world in which he lived. whatever its sources may be, the jashar apocryphon offers us an alternative and stra

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration fo

ni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of domestic and ritual fire and for spells for the increase of wealth, material goods, creativity and domestic protection. hephaestus hephaestus, greek god of fire and metal-work, was thrown from mount olympus by his father zeus because he took the part of his mother h

in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes seite 114 wicca01.txt on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth m

COLLIER IRENE CHINESE MYTHOLOGY

out the death of panku: in many traditions, creation is brought about by sacrificial death. this story [of panku] resembles a vedic hymn of the indian tradition which tells how purusha, a primordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

done covertly because if the public knew what a federal europe really means they would not agree to it. in 1947, a group of conservatives and liberals produced a document called design for europe and one paragraph revealed their approach very clearly "moreover- and it is as well to state this bluntly at the outset- no government dependent upon a democratic vote could possibly agree in advance to the sacrifice which any adequate plan must involve. the people must be led slowly and unconsciously into the abandonment of their traditional economic defences."63 edward heath was agreeing to the political union of britain in europe as early as april 1962 when he was lord privy seal. he told the ministerial council of the western european union that .you have decided that those who join the econo

DAVID ICKE CHILDREN OF THE MATRIX

s to eat what part of the body and who gets to absorb the victim's last breath and steal their soul. i have also seen andrew participate and i have seen prince philip and charles' sister (anne) at the rituals, but they didn't participate when i was there. when andrew shape-shifts, he looks more like one of the lizards. the royals are some of the worst, ok, as far as enjoying the killing, enjoying the sacrifice, and eating the flesh, they're some of the worst of all of them. they don't care if you see it. who are you going to tell, who is going to believe you? they feel that is their birthright and they love it. they love it."7 arizona has been viciously attacked for what she said in the biggest secret and on her video. a campaign of character assassination has been waged, at one time almos

their own. diane took her "mountains" of evidence to the us drug enforcement agency (dea) and met with them. they said that she was either a genius or totally insane. she said she learned that the watchtower society had hidden rooms under the streets of brooklyn, new york, where they have their headquarters over the now-abandoned old brooklyn subway. there they practise satanic ritual, including the sacrifice of human infants, she said, and here they also keep women who are used as "breeders" for babies to be sacrificed. this happens all over the world because the babies are never officially registered and therefore never reported missing. to the system, they have never existed. the main llluminati bloodlines conceive children in the rituals, also. diane wrote that this watchtower satanic

y fourth, maybe also fifth, dimensional reptilian and other entities and it is they who are controlling the illuminati. indeed at the peak of the pyramid, they are the illuminati. satanic and secret society rituals are designed to create the means through which these mostly lower fourth-dimensional entities can possess the body of the initiate and also manifest directly in "physical" form. during the sacrifices the physical reptilians and hybrids consume the organs of the physical body, especially the heart, and drink the blood of the victim. at the same time, the calling the demons 277 lower fourth-dimensional "demons" or psychic vampires absorb the deeply negative energy generated by such horrors. the vibrational frequency of negative emotion, like fear and terror, resonates to the lower

rituals designed to transfer their power and demons to another person. when they die, their consciousness becomes the property of the demons, as ritually agreed when they become satanists. the deal involves demonic power for the satanists on earth in return for their "soul" when they leave their body. this is where we get the term "selling your soul to the devil. on other occasions the "soul" of the sacrifice will be transferred to a participant of the ritual. at the point of death, as many former satanists have told me, the victim is fixed in an hypnotic stare- just like a snake- by the person who is going to absorb their life force and energy. this makes a vibrational, magnetic link, which draws the consciousness of the victim into the satanist as it is released by death from the body

s taken through a tunnel to a place called the pink room. there she saw several of the mormon leaders dressed in black worshipping lucifer in a ritual called true order of prayer. this is a ritual form of the ceremony the regular mormons go through with all the signs, tokens, and penalties. she said she saw one mormon leader, a president benson, tied to a chair and gagged when he refused to watch the sacrifice. when he still refused to participate, she says he was put in a white bag, like a laundry bag, and they all beat him. jane also experienced the unexplainable disappearance of foetuses she was carrying: 326 children of the matrix "i would be fine and three or five months pregnant with not a sign of anything wrong and then i would not be able to feel my baby by feeling my abdomen or fe

DAVID ICKE THE BIGGEST SECRET

planet for thousands of years. i know otherpeople who have seen bush shape-shift into a reptilian.the president of mexico in the 1980s, miguel de la madrid, also used cathy in hermind controlled state. she said he told her the legend of the iguana and explained thatlizard-like extraterrestrials had descended upon the mayans in mexico. the mayanpyramids, their advanced astronomical technology and the sacrifice of virgins, wasinspired by lizard-like aliens, he told her.30 he added that these reptilians interbred withthe mayans to produce a form of life they could inhabit. de la madrid told cathy thatthese reptile-human bloodlines could fluctuate between a human and iguana appearancethrough chameleon-like abilities- a perfect vehicle for transforming into worldleaders, he said. de la madrid

e 23rd, thefeast of tammuz, became the christian day called st johns eve! the nimrod-semiramis combination has been depicted under countless names in the civilisationsand cultures which have followed. these deities throughout the world may seem to be54an unfathomable tidal wave of names, but they are overwhelmingly different names forthe same two figures. another deity widely used in satanism for the sacrifice ofchildren today is kronos, the king of the cyclops in greek legend. he was known asthe tower builder and is almost certainly another version of nimrod, the builder of thebiblical tower of babel.15the reason the reptile bloodlines are involved in such unspeakable ritual andpractice today, is quite simply because they always have been. when you follow thesebloodlines across history, y

ut understandably in the context of this book,much of it was designed to preserve life rather than destroy it. the belief was that onesacrifice to appease the gods would protect the lives of many more. this is anotherorigin of the concept of the scapegoat, the one killed for the sins of others. this has, ofcourse, manifested as many mythical religious heroes who died so our sins could beforgiven. the sacrifice of the king or ruler to appease the gods is another ancienttradition. in the so-called cradle of civilisation, north africa and the near east, wherethe anunnaki and the watchers were documented, there were human sacrifices,291particularly of children. similar rituals were prevalent in china, rome, africa, asia,greece, south america and, most famously, in mexico where the aztecs sacri

ireland was firstpeopled by a greedy group of gods called the formorians who demanded two thirds ofthe children born each year. the phoenicians and their kinsmen, the carthaginians,sacrificed humans on a large scale and so did the canaanites. when carthage wasstruggling in the war against rome, 200 noble families sacrificed their sons to baal (thephoenician sun god, bel or bil).2another theme is the sacrifice of the first born child, most often the first born son. insome aboriginal tribes in australia, the mother would kill and eat the first born child toensure she would be able to have more.3 the sacrifice of the first born of animals andhumans was quite common and is mentioned in the old testament. the book of kingstells how mesha, the king of moab, was so distraught by his defeat at th

to death in an inferno causedentirely by the satanist controlled fbi and the atf, the bureau of alcohol, tobacco andfirearms, on april 19th 1993. these were the same deeply sick people who blew up thejames p. murrah building in oklahoma on april 19th 1995, in which so many childrendied. april 19th is a satanic ritual day relating to fire- the fire god, baal or moloch. andwhat does moloch demand? the sacrifice of children. waco and oklahoma were childsacrifices to baal/moloch according to exactly the same belief system as those performedby the ancfiffits. in the same way, a war to these people is a mass blood ritual in which293unimaginable numbers are killed and maimed, and the planet is engulfed by negativeemotional energy. it is this energy on which many of the lower fourth dimensionalre

. chronos was the father of zeuswho survived because his mother hid him from her child-killing husband. zeus laterwaged a victorious war against his father and other titans and then ruled as the king ofgods over a dynasty awash with child sacrifice. as you connect the different peoplesacross the generations, so you find the same themes of human sacrifice. the cannanite-hebrews were seriously into the sacrifice of humans and animals, much as their spindoctors have tried to deny it over the years. the satanists among the jewish hierarchytoday still perform the same rituals while the mass of the jewish people worldwide haveno idea that this is so. stories throughout the centuries to the present day of the sacrificeof children by jewish fanatics at the time of the passover can be seen to have

hn milton also wrote of moloch in his paradise lost:294first moloch, horrid king, besmirched with blood,of human sacrifice, and parents tears,though, for the noise of drums and timbrels loud,their childrens cries unheard, that passed through fire,t o his grim idol.the old testament abounds with stories of animal and human sacrifice. the samesymbolism can be seen in a stream of ancient texts about the sacrifice of the first born oryoung children. the jesus story includes this theme also, of course. at its most extreme,the jewish dogma is deeply sacrificial. their temples were slaughterhouses with aconstant supply of animals taken there for ritual murder and sacrifice. look at the jewishform of killing animals to this today. meat is only considered kosher if the animal hasits throat cut and

s, stabbings and other acts of violence. the national offices oftexaco oil are on elm street. close to dealey plaza is the trinity river which used toflood the plaza for many years until the introduction of flood defences. into this openair temple of the ancient brotherhood came jackie kennedy, representing the goddess,the queen of love and beauty and her scapegoat sun king, john e kennedy. he wasthe sacrifice in the ancient ritual of the killing of the sun king: the ceannaideachwhich is gaelic for wounded head. kennedy, of course, was shot in the head. i have itfrom a very good source that kennedy didnt die until the following spring. my sourceclaims that the kennedy who appeared in the post mortem photographs was j. d.tippet, the police officer and kennedy look-alike who was supposed to

who getsto eat what part of the body and who gets to absorb the victims last breath and steal theirsoul. i have also seen andrew participate and i have seen prince philip and charles sister(anne) at the rituals, but they didnt participate when i was there. when andrew shape-shifts, he looks more like one of the lizards. the royals are some of the worst, ok, as faras enjoying the killing, enjoying the sacrifice, and eating the flesh, theyre some of theworst of all of them. they dont care who sees them at the rituals, they are what they are,they show it outright. they dont care if you see it. who are you going to tell, who is goingto believe you? they feel that it is their birth-right and they love it. they love it.given the evidence i have presented in this chapter about the background to d

e queen and the queen mother were also there. the queen mother was talkingto him and he was looking around as if he didnt believe this sort of thing went on. it wason december 24th at the ritual of the old king and the new king. they didnt let him in tosee the worst of it. it was kind of like, lets introduce him into this. but he would have seena baby being born and introduced as the new king and the sacrifice of an old man. thequeen mother was there, the queen, pindar, rothschilds, a lot of people i dont know anda guy named t ony blair. he was being groomed because my understanding of it was thatpeople are picked out and groomed for certain positions. and to be considered for thosepositions you have to accept the reality and the necessity and the sovereignty of theilluminati, and that the

DEMONIC BIBLE

er kill a living creature. these statements, made by those who want to promote a positive image of satanism, are clearly erroneous and are based on a christian morality. it would be much more satanic to admit that magical power can be raised through human sacrifice and used to enhance the power of a destruction ritual but the legal dangers of killing another human being outweigh the added benefit the sacrifice would add to the ritual. this statement attaches no moral or ethical implications to the murder of another human being. if you kill for your country you are called a hero but if you kill someone who has wronged you then you are called a criminal. satanists are superior. the masses exist to serve. the life of one satanist is worth the lives of a hundred thousand men. concerning the ri

DIABOLUS

ce, while instead of sacrificing his most bountiful items to the lord, he kept them for himself. this may draw conclusion that he viewed himself as a form of god, by later sacrificing his brother abel30 he began the left hand path, which brought him into being as a son of satan. cain is viewed in 29 catholic encyclopedia 30 abel in some luciferian lore is considered a lower pre form of cain, thus the sacrifice was not literal. 30 later paths of witchcraft as a lord of magick, but rather the darker aspects. here cain takes a similar path with anubis by name and process. robert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, m

DION FORTUNE MYSTICAL QABALA

it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will be found that the sacrificed gods invariably come on to tiphareth, and for this reason it has been called the christcentre in the christian qahalah. mystical qabala page 34 23. we now have sufficient material to make a survey of the second triangle. jupiter, the beneficent ruler and lawgiver, is balanced by mars the warrior, the fiery and destructive force, and the two are equilibrated in tiphareth, the redeeme

ge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense mat

e predecessors of those forms of godhead worshipped by the current faith. thus rhea and kronos would be referred to binah and chokmah, and jupiter to chesed. all the corn goddesses refer to malkuth, and all the lunar goddesses to yesod. the war gods and destructive gods, or divine devils, refer to geburah, and the goddesses of love to netzach. the initiator gods of wisdom are referred to hod, and the sacrificed gods and redeemers to tiphareth. so great an authority as richard payne knight in his valuable book, the symbolic language of ancient art and mythology, speaks of "the remarkable concurrence of the allegories, symbols, and titles of ancient mythology in favour of the mystic system of emanations" with this clue we sort out the pantheons, thus enabling ourselves to compare like with l

with the different paths rests upon a twofold basis. firstly, there are plants traditionally associated with the legends of the gods, as is corn with ceres and the vine with dionysos; these we find associated with the sephiroth, with which the functions of these gods are correlated orn with malkuth and the vine with tiphareth, the mystical qabala page 67 chnst-centre, wherewith are associated all the sacrificed gods and the givers of illumination. 28. plants are also associated with the sephiroth in another way; the old doctrine of signatures assigned various plants to the presidency of various planets in a somewhat erratic fashion. in some cases there was a genuine association, in others it was arbitrary and superstitious. old culpepper and other ancient herbalists have a great deal to sa

f the cut is clean, and there is no repining, an immense amount of psychic energy is released for use in the chosen channel. but if the lesser desire is merely inhibited and denied expression and not really laid upon the altar of sacrifice as a deliberate free-will offenog, the unfortunate victim has made the worst of both worlds. it is here that we need geburah to come like the priest that takes the sacrifice from our hands, even if it be our first-born, and offers it up to god with the quick, clean, merciful stroke. for geburah in the microcosm, which is the soul of man, is the courage and resolution that frees us from the taint of self-pity. 11. how badly do we need the spartan virtues of geburah in this age of sentimentality and the neuroses. how many break-downs would be saved if this

ent modes of the operation of force on the different levels. 8. in tiphareth we find the archetypal ideals brought to a focus and transmuted into archetypal ideas. it is, in fact, the place of incarnation. for this reason it is called the child. and because incarnation of the god-ideal also implies the sacrificial disincarnation, to tiphareth are assigned the mysteries of the crucifixion, and all the sacrificed gods are placed here when the tree is applied to the pantheons. god the father is assigned to kether; but god the son is assigned to tiphareth for the reasons given above. mystical qabala page 130 9. exoteric religion goes no farther up the tree than tiphareth. it has no understanding of the mysteries of creation as represented by the symbolism of kether, chokmah, and binah; nor of

son in fiphareth. 21. the initiate, however, transcends his epoch, and aims at uniting all three modes of adoration in his worship of deity as a trinity in unity; the son redeeming the pantheistic nature worship from debasement and making the transcendental father comprehensible to human consciousness, for "whoso bath seen me hath seen the father" 22. tiphareth, however, is not only the centre of the sacrificed god, but also the centre of the inebriating god, the giver of iliumination. dionysos is assigned to this centre [page 194] as well as osiris, for, as we have already seen, the central pillar is concerned with the modes of consciousness; and human consciousness, rising from yesod by the path of the arrow, receives i umination in tiphareth; therefore all the givers of illumination in

appears to cancel out the others. but in the light of what we now know concerning tiphareth, their significance and relationship appears clearly, speaking through the language of symbolism, especially when studied in the light of the life of jesus christ the son. 66. tiphareth, being the first coagulation of the supernals, is aptly represented as the new-born child in the manger at bethlehem; as the sacrificed god he becomes the mediator between god and man; and when he has risen from the dead fie is as a king come to his kingdom. tiphareth is the child [page 206] of kether and the king of malkuth, and in his own sphere lie is sacrificed. 67. we shall not understand tiphareth aright unless we have some concept of the real meaning of sacrifice, which is very different to the popular one, w

extend its boundaries till it possesses all things, and it is a very different matter to possess a thing to being made one with it, wherein it equally possesses us in perfect reciprocity. it is this one-sided arrangement which [page 212] is the vice of the adept. he must give as well as receive, and he must give himself unreservedly if he would participate in mystical union, which is the fruit of the sacrifice of crucifixion "let him who would be the greatest among you be the servant of all" said our lord. 83. the symbols associated with tiphareth are the lamen; the rosy cross; the calvary cross; the truncated pyramid; and the cube. 84. the lamen is the symbol upon the breast of the adept and indicates the force he represents. an adept performing work in the sphere of shemesh, for instance

tional mind imposes these inhibitions on the dynamic animal nature of the soul; condensing them; formulating them; directing them by limiting them and preventing diffusion. this is the operation of the magic that works with symbols. by its means the free-moving natural forces are constrained and directed to ends that are willed and designed. this power of direction and control is only obtained by the sacrifice of fluidity, and hod is therefore aptly said to be the reflection of binah through chesed. 25. having considered the general principles of the sphere of hod, we are now in a position to consider its symbolism in detail. 26. the meaning of the hebrew word hod is glory, and this suggests at once to the mind that in this, the first sphere in which forms are definitely organised, the rad

DONALDTYSON BLACKMAS

the course of the mass when the priest had to kiss the altar, instead he kissed the body of the girl. he consecrated the host over her private parts, into which he inserted a small portion of the host. at last the mass was finished, and the priest went into the woman, and, with his hands dipped into the chalice, washed all her genital areas. even more fantastic details of the black mass involved the sacrifice of infants or maidens, and a general orgy among the participants during which ties of marriage and family were completely disregarded. the best accounts of this sort of ultimate depravity are to be read in the marquis de sade's novel justine and in the nineteenth century french writer joris-karl huysmans' novel la bas. there is a general consensus among those who have researched the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

outside the scope of this work. for information on the significance of sacrifice among the semites, in whose customs many originally egyptian ideas probably survived, see robertson smith, religion of the semites, p. 294 ff. on the origin of sacrificial acts, see max m ller, natural religion, london, 1889, p. 184; and e. b. tylor, primitive culture, vol. ii, p. 340. whether the egyptians regarded the sacrifice of bulls, geese, etc, at the tomb as expiatory offerings, can hardly yet be decided] p. cxxxix certain formulae were directed to be repeated four times: a direction which takes us back to the time when the egyptians first divided the world into four parts, each corresponding to one of the four pillars which held up the sky, that is to say, to one of the four cardinal points, east, so

represented by his mummy or statue: i have brought unto thee the thigh (fig. 4) as the eye of horus. i have brought unto thee the heart; let there be no rising up against this god. i have plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (3 of 12 [8/10/2001 11:26:43 am] brought unto thee the antelope, his head is cut off; i have brought unto thee the duck, his head is cut off" here the sacrifice ends. the next part of the ceremony, i.e "the opening of the mouth and eyes" is performed by the sem priest, who addresses the deceased "i have come to embrace thee, i am thy son horus, i have pressed thy mouth; i am thy son, i love thee. his mother beats her breast and weeps for him, and those who are in chains with him (i.e, isis and nephthys) beat their breasts. thy mouth was clos

ELLIS LOW TWELVE 1907

ad been sent into camp in exchange for martana, who was no longer among the living. geronimo had performed his part of the bargain, originally proposed by him. it was out of our power to fulfill our part. what did honor require of me? at first blush it would seem that i should go back to the apache camp with my conductor, thus restoring the situation to what it was at first. but did equity demand the sacrifice? were we dealing with a civilized enemy, there could be only one answer; but if i voluntarily placed myself in the power of the merciless low twelve 75 apaches, it would be suicide on my part. not an instant's mercy would be shown me. lieutenant smith was the first to speak "i repeat, mr. jennings, that i am extremely sorry for this. you will report my words to geronimo, and assure h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

r was brought to the ears of the pope, who had the two witches punished, while the comedian returned to of his profession. many stories are told of the ass that carried jesus christ into jerusalem, which is said to have died at verona, where its remains are still honored. they say the ass is a privileged animal that god formed at the end of the sixth day. abraham employed it to carry the wood for the sacrifice of isaac; it also car- encyclopedia of occultism& parapsychology. 5th ed. ass 95 ried the wife and son of moses in the desert. the rabbis maintained that balaam s ass was carefully nourished and hidden in a secret place until the coming of the jewish messiah. assagioli, roberto (1888.1974) psychiatrist, psychotherapist, and parapsychologist. he was born february 27, 1888, in venice

ding to sanchoniathon, first built a complete ship and others descended from them who discovered medicine and charms. all this dates prior to babylon and the gods cabiri encyclopedia of occultism& parapsychology. 5th ed. 234 of paganism, the elder of whom are next introduced in the generations. finally, sanchoniathon settles poseidon (neptune) and the cabiri at berytus, but not till circumcision, the sacrifice of human beings, and the portrayal of the gods had been introduced. he describes the cabiri as husbandmen and fishermen, which leads to the presumption that the people who worshiped those ancient gods were at length called by their name. the method of initiation unto the cult was as follows: the candidate for initiation was crowned with a garland of olive, and wore a purple band roun

ctive as roman catholics in the persecution of people believed to be worshiping the devil and practicing malevolent magic. as devil worship came to be understood, it included gatherings of people, often in groups of 13 (a parody of christ and the 12 apostles, and the performance of a black mass that might include the repetition of the lord s prayer backward, the profanation of a eucharistic host, the sacrifice of a baby, or sexual debauchery. while many were accused of participation in devil worship, the first solid evidence of the existence of a devilworshiping group came in the court of french king louis xiv (1638.1715. with the assistance of a defrocked priest, catherine deshayes, better known as la voisin, constructed black masses to help members of the court.including one of the king

ted with oaks and the mistletoe that grows as a parasite on it. according to pliny, they gathered the mistletoe in a ritualized manner, used it in their rites, and drank its juice for its medicinal value. among the most controversial practices associated with druids was human sacrifice. in their priestly service among the celtics in gaul, it was noted by julius caesar and strabo that they oversaw the sacrifice of humans. caesar mentioned the immense images which they filled with living victims and burned to death, a practice that was vividly pictured in the 1975 movie the wicker man. modern druidism modern interest in druidism can be traced to an amateur antiquarian, john aubrey (1676.1697, who delved into the classical druid texts and suggested that the druids had worshiped at the old sto

later, when a boy called robinson claimed that he had witnessed a witches sabbat at the hoare stones, some 17 women were brought to trial at lancaster assizes. witchfinders as a result of the severe legislation against witchcraft, there arose a class of self-appointed witchfinders who used their england encyclopedia of occultism& parapsychology. 5th ed. 506 power for personal advantage and caused the sacrifice of many innocent lives. the most famous of these witchfinders was matthew hopkins of manningtree, in essex. he assumed the title witchfinder general, and, with an assistant and a woman whose duty it was to examine female suspects for devil s marks, he traveled about the counties of essex, sussex, huntingdon, and norfolk. in one year, from 1645 to 1646, hopkins brought about the death

last days appeared on her body. she also had visions of a number of the popular saints such as padre pio and st. therese of lisieux. the overall message of the experiences was one of warning of future disasters, a call for non-christians to convert, and a plea for roman catholics to become more pious. gallagher s experiences have continued to the present. sources: petrisko, thomas w. the sorrow, the sacrifice, and the triumph: the apparitions, visions, and prophecies of christina gallagher. new york: touchstone/simon& schuster, 1995. gallagher, danny irish healer, the seventh son of a seventh son, and thus, according to folk tradition, destined to heal by touch. although aware of this tradition, gallagher did not attempt to practice healing until 1974, when he was working as an ice cream

an. levi explains that the marshal, instead of taking the road to jerusalem, had proceeded only to nantes, where prelati lived, and had attacked the miserable traitor with the utmost fury, threatening to slay him if he did not reveal the means of extracting from the devil the long-sought gold. stalling, prelati declared that terrible conditions were required by the infernal master; first would be the sacrifice of the marshal s unborn child, after tearing it from the mother s womb. de rais made no reply but returned at once to machecoul, the florentine sorcerer and his accomplice the priest on his heels. meanwhile, anne, left to her own devices on the roof of the tower and not daring to come down, had used her veil to send distress signals. these were answered by two cavaliers accompanied b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ted by montague summers. london, 1928. malphas according to demonologist johan weyer, malphas was grand president of the infernal regions, where he appeared in the shape of a crow. when he appeared in human form, he had a very raucous voice. he built impregnable citadels and towers, overthrew the ramparts of his enemies, found good workmen, gave familiar spirits, received sacrifices, and deceived the sacrificers. forty infernal legions were under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. mamaloi an obeah priestess (see west indian islands) mana a term indicating vital or magical force used widely throughout polynesia. from his

ure, but it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural simultaneous sacrifice and triumph. it has descended from the time of abraham, and it is supposed to be an emblem of the strange mythic rite of the circumcision preputii. the phrygian cap stands as the sign of the enlightened. the heroic figures in most gnostic gems have caps of this kind. the sacrificer in the sculptured group of the mithraic sacrifice, among the marbles in the british museum, has a phrygian cap on his head. he performs the act of striking the bull with a dagger, which is the office of the immolating priest. the bonnet conique is the miter of the doge of venice. cinteotl, a mexican god of sacrifice, wears such a cap made from the thigh-skin of a sacrificed virgin

amids. new york: harper& row, 1976. secrets of the great pyramid. new york: harper& row, 1971. toth, max, and greg nielsen. pyramid power. london: freeway, 1974. reprint, new york: warner books, 1976. watson, lyall. supernature. garden city, n.y: anchor press, 1973. pyromancy divination by fire, already alluded to in extispicy. the presage was good when the flame was vigorous and quickly consumed the sacrifice; when it was clear of all smoke, transparent, neither red nor dark in color; and when it did not crackle, but burnt silently in a pyramidal form. on the contrary, if it was difficult to kindle, if the wind disturbed it, or if it was slow to consume the victim, the presage was evil. besides the sacrificial fire, the ancients divined by observing the flames of torches and even by throw

ught nor ship set sail, neither could a man and woman marry. to the sacred games were taken the statues of the gods in gorgeous procession, chariots of silver, companies of priests, and youths singing and dancing. the gods viewed the games reclining on couches. the chariot races also partook of the nature of rites. after the races, in the field of mars, came one of the most important roman rites, the sacrifice of the october horse. the righthand horse of the victorious team was sacrificed to mars, and the tail of the animal, running with blood, carried to the altar of the regia. the blood was stored in the temple of vesta until the following spring and used in the sacrifice of the festival of parilia. the sacrifice was essentially magical, all citizens present being purified by the blood-s

nform each new group of satanists as to the beliefs and activities of satanism. without the writings of christian anti-satanists, satanism could not exist. the anti-satanist literature defined the practices proper to any self-respecting satanist, including the black mass (a parody of the roman catholic mass, the saying of the lord s prayer backwards, the destruction/profanation of sacred objects, the sacrifice of an infant, and the invocation of satan for the purpose of working malevolent magic (sorcery. it was not until the late seventeenth century that something similar to the satanism described in the malleus maleficarum came into being. the affair la voisin in the year 1679, king louis xiv set up a secret court to deal with several cases of poisoning of the french nobility. the investi

d, if all goes as planned, anael appears in the form of a beautiful child to accomplish the operator s wishes. sometimes he appears on the solomon, mirror of encyclopedia of occultism& parapsychology. 5th ed. 1434 fourteenth day, according to the devotion and fervor of the operator. the perfume used in evoking him is saffron. for another method of constructing a magic mirror that does not involve the sacrifice of a white pigeon, see the appendix to the philosophy of natural magic by henry c. agrippa (university books, 1974. solomon ibn gabirol (ca. 1021.ca. 1058) spanish-hebrew poet and mystic philosopher. he was an advocate of neoplatonism, but also ascribed to the via negativa, the mystical doctrine that holds that the deity can only be understood as a negation of all attributes (which a

the utmost respect. they had been brought up from childhood to believe that divine souls animated the statues, to approach these living statues only in the most respectful dread and awe. their mental attitude was that of the modern- day priest who ascends the altar. no sooner has he donned the sacerdotal garb and repeated the first few sacramental words than he no longer belongs to himself but to the sacrifice he is about to consummate; he knows that at this voice and gesture the elements will change into precious blood and flesh, and he continues unperturbed the work which he is certain he can accomplish. such a reverential attitude to manipulating statues, if true, offers an alternative theory to views of either miracle or fraud. similarly, in some societies, shamans may invoke divine in

with a great stone knife, while the body writhed in fearful convulsions and they laid the heart bare, ripping it out, and with it the soul, which the devil took, while they carried the heart to the high priest that he might offer it to the idols by holding it to their mouths, among other ceremonies; and the body was thrown into the burial-place of their blessed, as they called them. and if after the sacrifice he felt inclined to detain those who begged any favor he sent them word by the subordinate priests not to leave their houses till their gods were appeased, and he commanded them to do penance meanwhile, to fast and to speak with no woman, so that, until this father of sin had interceded for the absolution of the penitents and had declared the gods appeased they did not dare to cross

gift of second sight, but other rewards might be asked for and received. the last taigheirm was said to have been held in mull about the middle of the seventeenth century. the exorcists were allan maclean and his assistant lachlain maclean, both of whom received the psychic gift of second sight. of this particular ceremony horst stated: the infernal spirits appeared, some in the early progress of the sacrifices in the shape of black cats. the first who appeared during the sacrifice, after they had cast a furious glance at the sacrifices, said.lachlain oer, that is, injurer of cats. allan, the chief operator, warned lachlain, whatever he might see or hear, not to waver, but to keep the spit incessantly turning. at length the cat of monstrous size appeared; and after it had set up a horrible

ay as the town of livadia) dedicated to trophonios. the site would become one of the prominent oracular centers in ancient greece, and accounts of it survive in the writings of pausanius. those who consulted the oracle at labadea followed a pattern common in the ancient world. they took up residence at the center for several days, during which they offered sacrifices of various animals. following the sacrifices, soothsayers were present to read the entrails of the animals (a practice termed extispicy, specifically determining if trophonios would receive the inquirer graciously or not. the night before entering the cave where the god dwelled, the person would receive a bath and was anointed with olive oil. the priests then took him to water springs where the water of forgetfulness (for the

ireland, there are practically no snakes in haiti. hence the association with st. patrick. voudou worship and practice is conducted by male (oungan) and female (manbo) priests. they operate out of a worship center called ounfo. in the center of the ounfo is a peristil, a pole that usually has a representation of damballah coiled around it. worship includes honoring the deities (which may involve the sacrifice of various animals, lively dancing with drum accompaniment, and the possession of priests or others in attendance by loas. like all west african religion, voudou includes the practice of magic. voudou has a particularly bad image, even among other african-based religions, as the home to much sorcery (malevolent magic, even to the extent of the calling forth of zombies, dead people br

EVERBURNING LAMPS

ace. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temp

FAUST

glory of crown, rest in their pride and hold themselves rare; but enter in and challenge them all. they quickly will arm. i joy in the conflict when beauty vies with gold and with pearls and with jewels of price. helena thereafter followed further mandate from my lord: now when thou hast reviewed in order everything, then take as many tripods as thou thinkst to need and vessels manifold which for the sacrifice the priest desires when he performs the sacred rite, the cauldrons and the bowls, the round and shallow plate; the purest water from the holy fountain be at hand in ewers high, and ready keep dry wood as well, that rapidly accepts and feeds the flame; and be not wanting finally a sharpened knife. but to thy care alone i now resign the rest" so spake he, urging me be gone, but not a t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

l gives us a few hints concerning the mystery of melchisedec in the character of high priest, he emphasized the absolute necessity of blood as an adjunct to the temple service; he show how the high priest was required to offer blood for his own sins before he was qualified to give sacrifice also for sins of the people, and that this double sacrifice must be performed year after year. he points to the sacrifice upon golgotha as having been made once and for all, providing a way of atonement through the blood of jesus. during the regime of jehovah, the blood of humanity had become impregnated with egotism, which is the separative factor in this age. from this sin it must be cleansed before mankind can be united and enter the kingdom of christ. this was a gigantic task, for humanity had becom

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

s called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are then sacrificed and a prayer offered that "god would render his own gift prosperous to those on whom he has bestowed it" they believed that administered in a potion it would impart fecundity to any

on is the same. the sacred character of this reptile among the gnostics is shown by the accounts given of their religious rites and ceremonies. by many of these sects this holy creature was kept in a box, ark, or chest, and when the eucharistic service was to be performed, he was enticed forth from his resting- place by a bit of bread. so soon as his holiness had wound himself about the offering, the sacrifice was complete and the service was concluded by "singing a hymn to almighty god, and praying for acceptance in and through the serpent" in later ages when the attempt was made to abolish serpent worship from the christian church, it was declared by the leaders in the movement that ophiolatry had been imported from persia--that it had been brought in by ignorant devotees who were too we

he slightest trace of human sacrifice to atone for the sins of the people, or to appease the wrath of an offended god. on the contrary, throughout the traditions and monumental records of the most ancient nations, sacrifices to the deity- the god of nature--consisted simply in the acknowledgment of earth's benefits by means of a free-will offering of the bounties which she had brought forth. that the sacrifice either of human beings or of animals was not offered in an earlier age of religious faith is confidently asserted and, i think, proved by various writers. of this higgins says "i think a time may be perceived when it did not exist even among the western nations" this writer states also that it was not always practiced at delphi. mention is made of the fact that among the buddhists, t

book of genesis, no bloody sacrifices were ever offered. it was doubtless under the worship of muth, neith, or minerva, the first emanation from the deity and the original buddha, that the first book of genesis or wisdom was written. in this book may be observed the fact that the slaughter of animals is forbidden. it is thought that with crishna, hercules, and the worshippers of the sun in aries, the sacrifice of human beings and animals began. in the second book of genesis, which is said to be a brahmin work, animals are first used for sacrifice, and in the third book, or the book of generations or re-generations of the race of man or the adam, which was written after the pure doctrines connected with the worship of wisdom had been corrupted, they are first allowed to be eaten as food. it

being no obvious and necessary connection, in the way of cause and effect, between slaughtering a man or a beast, and recovering of the divine favor by the slaughterers, that its very universality involves the necessity of concluding that all nations have borrowed it from some common source"[164 [164] the origin of pagan idolatry, vol. i, book 2, p. 465. dr. shuckford is constrained to admit that the sacrifices and ceremonies of purification practiced by abraham and his descendants and those of surrounding peoples, were identical, with only "such trifling changes as distance of countries and length of time might be expected to produce" the substitution of a lamb in the place of isaac would seem to indicate a change from child-slaughter to that of animals. sacrifices were offerings to the g

as possible, mankind should have deemed it necessary to propitiate its wrath, and, by rendering to it suitable offerings and sacrifices, they should have hoped to avert the calamities incident to its displeasure. neither is it remarkable when we remember the peculiar circumstances surrounding the jews, and the fact that the offerings demanded by their god was the life which he had bestowed, that the sacrifices offered to moloch, the fire god, should have been the members of their own household--namely, their children. we must not forget that the reward promised this people by prophet, priest, and diviner for godliness was extreme fruitfulness of body. we have seen that to obtain this mark of godly favor, or, under pretense of serving their god, the form of worship prescribed by their prie

GILBERT THE MAGICAL MASON

llow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of t

rst taken out, and then the fateful lot was drawn. stichomanteia this was another method in frequent use; it was a divination by verses, often quotations from the poems of homer; these fatidicai verses were wrinen on strips of paper and all thrown into a bowl and shaken up, then the first strip drawn out was read and its meaning as a reply to the question was interpreted. sacrifices divination by the sacrifices of animals and birds was of very ancient date, and was practised by many nations as well as by the greeks and romans. preliminary conjectures were made from the behaviour of the selected animal before its death, and then further conclusions from the entrails, and from the flames which consumed the sacrifice, and from the ashes. the augury was deemed badifthe animal offered much resi

scape,ifit kicked too much, or bellowed, or did not bleed freely when cut, or waslongindying. predictions were even made from the position of the tail at death. the internal organs were examined and then burned, and opinions were formed from the state of the intestines, thedivination and its history 203lungs, heart, liver, etc, and from the way these burned and from the appearance of the smoke of the sacrifice. ornithomancy augury by the flight of birds, and also by the inspection of the entrails of birds was very popular among the old romans; in our times some indian tribes alone appear to have any belief in it. the thugs of india especially sought for warning of success or danger from the flight of birds when starting upon an expedition. in ancient greece the observation of auguries from

e regarded as wonders and signs by an ignorant populace, and yet the bible contains no words which can with any definiteness be said to refer to comets, unless indeed the incident of the flaming sword at the gate of paradise be so considered (genesisiii,24, or the appearance of an angel with his wings stretched out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied considerably from time to time.meteors.in revelation viii, v. 11, is the word 'worm255 wood' applied to a star. after the opening of the seventh seal, seven angels sound their trumpets 'and the third angel sounded and the

oulder. this scene is in a cave; a scorpion seizes the testesofthedying bull, while a dog laps up the blood flowing from a stab wound. a dog, the companion of mithras, is seen in the foreground as if barking up at the dying bull; a bird like a crow is seen above; he is the messenger of ormuzd: ears of corn springing from the tail of the animal or from beside it, show the good gifts resulting from the sacrifice.insome cases torch-bearers stand one on each side of the bull, their names, cauti and cautopati, are words of unknown meaning; instances are referred to in which these figures hold emblems of the equinoctial signs 255 cancer and capricornus, or taurus and scorpio.theslaying of the world bull leads to the production of animal life. at heddernheim, near frankfort-on-main, germany, ther

GNOSTIC HANDBOOK

ackles of the disciples of aliester crowley who believe the aeon of horus began with his revelation in 1904.i do not aim to debate the gnostic versus thelemite position here, the linked document will cover that in some detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth goddess, osiris is assigned to aries and it the imagery of the sacrifice of rams to the father god are throughout that period. horus is pisces, the imagery is related to jesus as the fisherman, the ocean of mankind, the fish as christian symbols is also founder as a symbol of horus as fisherman. horus as a semi-solar image is found throughout religions of that period, christianity representing the misapplication of horus to become a violent martial force

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e known in the alchemical process of self transformation. it is also sometimes known as the white powder, it is a stage prior to the philosophers stone. this substance is symbolic of the processes of internal transformation that are working through transfiguration. the church of thyatira the church of thyatira is the heart or anahata chakra. it is known as "sacrifice or contrition" as it involves the sacrifice of the fallen facets of the organism and the things of the world to the higher self (yechidah. the characteristic of the city is that it is a manufacturing town with a altar dedicated to apollo. these two characteristics are very important; the first represents the power of the heart centre, when properly activated it manufactures static forces that transform the organism. the second

sus therefore came to demonstrate that the death system of the dialectic could be overcome and this is exactly what he did! throughout the old testament the messiah is foretold in both type and in prophecy. the whole body of law, sacrifice and ceremony foreshadowed the death and resurrection of jesus; the furniture, fabrics, structure..all aspects of the tabernacle, hinted at what was to come and the sacrifice of the lamb was to foretell this future role. in the cosmology of the bogomils, as the fall was caused by an immortal, satanel, so the power of the fall could only be destroyed by an immortal- michael. by fulfilling the prophecies and becoming a willing sacrifice jesus became the free offering which illustrated the way in which the world of the archons could be overcome. what jesus o

o man cometh unto the father but by me. john 14:6 at the moment that jesus died the world was transformed, the veil in the temple was torn in two. but what does this actually mean? gnostic theurgy page 199 the holy of holies, which the veil covered was where the high priest entered to commune with god in both the egyptian and israelite traditions. now this tabernacle was destroyed, jesus was both the sacrifice and the high priest and through his voluntary death he had opened a way for individuals to achieve their own redemption. but more than this! since jesus was able to overcome death and the world of the archons, individuals could now do the same. the missing years of jesus the missing years of jesus have been a matter of scholarly contention for many years. it seems likely from availab

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

. 112-13; gilgamesh, pp. 109-11; edmund sollberger, the babylonian legend of the flood, british museum publications, 1984, p. 26. graham hancock fingerprints of the gods 186 come back.5 utnapishtim knew that it was now safe to disembark: i poured out a libation on the mountain top. i heaped up wood and cane and cedar and myrtle. when the gods smelled the sweet savour they gathered like flies over the sacrifice. 6 these texts are not by any means the only ones to come down to us from the ancient land of sumer. in other tablets some almost 5000 years old, others less than 3000 years old the noah figure of utnapishtim is known variously as zisudra, xisuthros or atrahasis. even so, he is always instantly recognizable as the same patriarchal character, forewarned by the same merciful god, who r

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

uly the son of the universe. thus i am truly the father of the universe.b y 313 t h e s t r e n g t h o f i l i a t a i (ee-lee-ah-tah-ee) i rise to the father. by the virtue of ztztzt (zod-teh-zod-teh-zod-teh) i descend to the son. part 8. hold the talisman of amma before you and say, behold, the emptiness of form i s t h e f o r m o f e m p t i n e s s. zen-if-zen (zod-en-ee-peh-zod-en) behold, the sacrifice that is not a sacrifice. othil-alusdi telokh (oh-teh-hee-ieh-ah-lue-seh-dee teh-ioh-keh-heh) behold, i set my feet on death. in emptiness it is written: cursed is form. in form it is written: cursed is emptiness. zen-i-tzen (zod-en-ee-teh-zod-en) behold, the sacrifice that is indeed a sacrifice. ipsi-a hom telokh (ee-peh-see-ah hoh-meh teh-loh-keh-heh) behold, i unite life and death

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

antiquities. christianity found a heathen belief in magic- wielding women existing among celts and germans as well as greeks and romans, but has largely modified it; views held by heretics or imputed to witches. 1045 them got mist up with it, and out of everything put together witchcraft has to be explained. down to the latest period we perceive in the whole witch-business a clear connexion luith the sacrifices and spirit-world of the ancient germans. this of itself proves the gross unfairness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities th

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

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

e that purged pestilence, it must originally have been much more in requisition at the great yearly festival. the earliest mention of the beiltine is found in cormac, arch bishop of cashel (d. 908. two fires were lighted side by side, and to pass unhurt between them was wholesome for men and cattle. hence the phrase, to express a great danger: itir dha theinne beil/ i.e. between two fires. 2 that the sacrifice was 1 bel, bal, isidor. etym. 8, 23. 2 o flaherty in transact, of irish acad, vol. 14, pp. 100. 122-3. 614 elements. strictly superintended by priests, we are expressely assured by usher (trias thaumat. p. 125, who founds on evinus: lege etiam severissima cavebatur, ut omnes ignes per universas regiones ista nocte exstinguerentur, et nulli liceat ignem reaccendere nisi prius ternoria

quali ridicule vanae mentis homines errori subjacebant pestifero! 2 supra p. 360 note; votum is not only vow, but the oblatio rei votivae: 1 votare puerum in pertz 2, 93 is equiv. to offerre. teees. 651 increased the difficulty, and savours of antiquity. 1 why the particle of skin that was knocked out should be eaten, it is hard to say; was it to indicate that they were allowed to participate in the sacrifice (p. 46; see suppl. and not only were those trees held sacred, under which men sacrificed, and on which they hung the head or hide of the slaughtered beast, but saplings that grew up on the top of sacri ficed animals. a willow slip set over a dead foal or calf is not to be damaged (sup. i, 838; are not these exactly adam o bremen s arbores ex morte vel tabo immolatorum divinae (p. 76

veneti offered a white horse to diomed (v. 1, 9. siebenk. 2, 111. casaub. 215. kramer 1, 339. the indians get up grand horsesacrifices with imposing ceremonies. what is told of the kalmuks appears worthy of notice. among them you see numbers of scaffolds erected, bearing horses hides and heads, the remains of former sacrifices. by the direction of the horse s head to east or west, you can tell if the sacrifice was offered to a good or evil spirit. 2 on the one hand it suggests that sacrificial fixing of horses heads in a particular direction in germany, which under christianity was treated as wicked sorcery; and on the other hand the pira equinis sellis constructa in jornandes, and the o"fj/j,a of the scythian kings in herodotus (see ra. 676, and suppl. 3 of honours paid to oxen i hav

dog and thy bush mids. k dr. iii. 1: one must conie in with a bush of thorns and a lanthorn, and say he comes to present the person of moonshine/ in gryphius too the player who acts the moon ties a bush round his body (conf. ir. elfenm. no. 20. two more, and those conflicting, interpretations of the moon s spots are likewise drawn from the bible. either it is isaac bear ing a burthen of wood for the sacrifice of himself on mount moriah (praetor. weltbeschr. 1, 447; or it is cain carrying a bundle of thorns on his shoulders, and offering to the lord the cheapest gift from his field.1 this we find as far back as dante, parad. 2, 50. che sono i segni bid di questo corpo, che laggiuso in terra fan di gain favoleggiare altrui? and inferno 20, 12"6: caino e le spine. on this passage landin

HAMIL THE ROSICRUCIAN SEER

eg whichoughtto have been amputated; and he with great glee told me that in the previous week he had passed a day at slough with his friends, walking there andback-adistance of eight miles; eight miles which, according to orthodox rules, he ought to have stumped on a wooden pin. but let me add, to the honour of a profession which numbers in its ranks so many generousmen-aprofession preeminent for the sacrifice of time and talents and services to the poor and needy, that mr moreton was aided and encouraged during his long and tedious case by the kind adviceof255barrett, esq, surgeon, of east farnham. mr east is now able to stand all day at his work without fatigue, and i have this day received fromhim-threemonths after mesmerism had been discontinued-the following letter which ienclose-'bur

HANDBOOK OF EGYPTIAN MYTHOLOGY

children, so these were attacks on life itself. seth disguises himself to try to steal the amulets protecting the body of osiris. he is always recognized and brutally punished by anubis and thoth. at edfu the priesthood of horus celebrated a day of castrating seth and reducing him to pieces in retaliation for seth s mutilation of the body of osiris and the eye of horus. the actual ritual involved the sacrifice and dismemberment of a wild ass in front of a cult state of osiris. by the greco-roman period, seth was vilified in most temples. the greeks identified seth with the monster typhon, who rebelled against the gods and had deities, themes, and concepts 193 to be destroyed by zeus. seth-typhon was invoked in spells to kill the magician s enemies as he had killed his own brother, osiris

HELENA BLAVATSKY NIGHTMARE TALES

nd cowardly prince, who was the cause of the transformation of the white lotus into the blue lotus, be calledharischandra or ambarisha? names have nothing to do with the naive poetry of the legend, nor with itsmoral- for there is a moral to be found if looked for well. we shall soon see that the chief episode in thestory is curiously reminiscent of another legend- that of the story of abraham and the sacrifice of isaac inthe bible. is not this one more proof that the secret doctrine of the east may have good reason to maintainthat the name of the patriarch was neither a chaldean or a hebrew name, but rather an epithet and a sanskritsurname, signifying abram, i.e, one is non-brahman* a debrahmanised brahman, one who is degraded orwho has lost his caste? after this how can we avoid suspectin

thee and my brothers from dying of hunger and will save thousands of others from aterrible death. at this price the giving up of life is a pleasant thing" the aged rishi shed some tears, but he ended by giving his consent and began to prepare the sacrificialpyre *manu (book x, 105) alluding to this story remarks that ajigarta, the holy rishi, committedno sin in selling the life of his son, since the sacrifice preserved his life and that of all thefamily. this reminds us of another legend, more modern, that might serve as a parallel to theolder one. did not the count ugolino, condemned to die of starvation in his dungeon, eat hisown children "to preserve for them a father? the popular legend of sunahsepha is morebeautiful than the commentary of manu- evidently an interpolation of some brah

oly love, and. whose intestines can be of anygood at all" he went on whispering, with glaring eyes and demon laugh. by the next morning, however, the fever had disappeared, and by the end of the ninth day stenio had left hisbed, having no recollection of his illness, and no suspicion that he had allowed klaus to read his innerthought. nay; had he himself any knowledge that such a horrible idea as the sacrifice of his old master to hisambition had ever entered his mind? hardly. the only immediate result of his fatal illness was, that as, byreason of his vow, his artistic passion could find no issue, another passion awoke, which might avail to feedhis ambition and his insatiable fancy. he plunged headlong into the study of the occult arts, of alchemy andof magic. in the practice of magic the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ke of "persecution" if truth is as represented by theosophy, why has it met with such opposition, and with no general acceptance? a. for many and various reasons again, one of which is the hatred felt by men for "innovations" as they call them. selfishness is essentially conservative, and hates being disturbed. it prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one's smallest comfort. the power of mental inertia is great in anything that does not promise immediate benefit and reward. our age is preeminently unspiritual and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, whic

f-sacrifice has to be performed with discrimination; and such a self-abandonment, if made without justice, or blindly, regardless of subsequent results, may often prove not only made in vain, but harmful. one of the fundamental rules of theosophy is, justice to oneself-viewed as a unit of collective humanity, not as a personal self-justice, not more but not less than to others; unless, indeed, by the sacrifice of the one self we can benefit the many. q. could you make your idea clearer by giving an instance? page 110 the key to theosophy- hp blavatsky.txt a. there are many instances to illustrate it in history. self-sacrifice for practical good to save many, or several people, theosophy holds as far higher than self-abnegation for a sectarian idea, such as that of "saving the heathen from

tabernacles-the feast of ingatherings-in the month of ethanim (the seventh) also began on the 15th and ended on the 22nd of that month. the name of the month (ethanim) is derived, according to some, from adonim, adonia, attenim, ethanim, and was in honor of adonai, or adonis (tham, page 151 the key to theosophy- hp blavatsky.txt whose death was lamented by the hebrews in the groves of bethlehem. the sacrifice of "bread and wine" was performed both in the eleusinia and during the feast of tabernacles. emanation (the doctrine of) is in its metaphysical meaning opposed to evolution, yet one with it. science teaches that, physiologically, evolution is a mode of generation in which the germ that develops the fetus preexists already in the parent, the development and final form and characterist

HP LOVECRAFT A DARK LORE

ten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en- reg'lar as cud be. also give some a' the carved knick-knacks they made. what the things agreed to give in return was plenty a' fish- they druv 'em in from all over the sea- an' a few gold like things naow an' then "wal, as i says, the natives met the things on the little volcanic islet- goin' thar in canoes with the sacrifices et cet'ry, and bringin' back any of the gold-like jools as was comin' to 'em. at fust the things didn't never go onto the main island, but arter a time they come to want to. seems they hankered arter mixin' with the folks, an' havin' j'int ceremonies on the big days- may-eve an' hallowe'en. ye see, they was able to live both in ant aout o' water- what they call amphibians, i guess

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n number o' young folks to the sea-things twice every year- may-eve an' hallawe'en -r eg'lar as cud be. also give some a' the carved knick-knacks they made. what the things agreed to give in return was plenty a' fish- they druv 'em in from all over the sea- an' a few gold like things naow an' then "wal, as i says, the natives met the things on the little vol-canic islet- goin' thar in canoes with the sacrifices et cet'ry, and bringin' back any of the gold-like jools as was comin' to 'em. at fust the things didn't never go onto the main island, but arter a time they come to want to. seems they hankered arter mixin' with the folks, an' havin' j'int ceremonies on the big days- may-eve an' haiiowe'en. ye see, they was able to live both in ant aout o' water- what they call amphibians, i guess

INDUCTION CHARM AND THE INITIATION

ting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will not work. there is no getting out of this oath and pact, and it should never be taken lightly. you should do it around one of the old holy or hidden festival days of the old waysespecially around hallows eve or the twelve nights of yule. but the tide of lammas is a good time as well, underscoring the sacrifice of one way of life and the birth of a new. it should be done at night, or at dusk, and the workings of it are simple- days before, you should have been doing various devotions, trance works, internal communions, even walking the left-way road if you can, to communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in t

INITIATION INTO HERMETICS

hey are blood particles of the entire condition. if this power reservoir has been loaded by frequent repetition, the mere ritual will produce the discharge of one part of this reservoir, bringing about the necessary effect in this way. it is therefore profitable not to talk about it; otherwise, somebody else could easily draw up the power by the same ritual and accomplish the effect, naturally at the sacrifice of the originator. certain lodges let their beginners perform rituals by which such a power reservoir is loaded automatically. in this case, the higher adepts would get a cheap additional allowance and could work with it effortlessly. but as soon as the scholar is making progress and is capable of obtaining it by himself already, he will be advised to use this ritual as little as pos

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chal

IRISH WITCHCRAFT AND DEMONOLOGY

med son of art, or robin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the filth p. 30 towards the doores of hir sonne william outlawe, murmuring secretly with hir selfe these words "to the house of william my sonne hie all the wealth of kilkennie towne"

ISIS UNVEILED

one held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an isis unveiled is this dear enou^ f

y and as mysteriously from the sight of man as moses from the top of pisgah, the mountain of nebo (oracular wisdom, after he had laid his hands upon joshua, who thus became "full of the spirit of wisdom" i. e, iniiiaied. nor does the mystery of the eucharist pertain to christiana alone. godfrey higgins proves that it was instituted many hundreds of yeara before the 'paschal snpper' and says that "the sacrifice of bread and at this 'superstition' to the old myit rief> which had been for nge spread su over the globe. the bncient variago-irinat had his mysteries in the north as well as in the south of riusis; and there are many relics of the by-gone /aith scsttered in the lands watered by tlie sacred diun>er, the biiptisnial jordan of all russia. no znadtar (the icdowing one) ot koldottn (sor

former meaning regeneration of life from the seed, and the latter the grape the emblem of wisdom and knowledge; the accumulation of the spirit of things, and the fermentation and subsequent strength of that esoteric knowledge being justly symbolized by wine. the mystery related to the drama, of eden; it is said to have been first taught by janus, who was also the first to introduce in the temples the sacrifices of 'bread' and 'wine' in commemoration of the 'fall into generation' as the symbol of the 'seed "i am the true vine, and my father is the husbandman" says jesus, alluding to the secret knowledge that could be imparted by him "i will drink no more of the fruit of the vine, until that day that i drink it new in the kingdom of god" the festival of the eleusinian mysteries began in the

it assumed a form entirely human, and i distinguished the specter for i cannot call it otherwise of an old br&hmana sacrificator, kneeling near the little brasier "he bore oa bis forehead the signs sacred to vishnu, and around his digitizecoy google the living sfecteb of a brahmana 105 body the triple cord, sign of the initiates of the priestly caste. he joined his hands above his head, as during the sacrifices, and his lips moved as if the; were reciting prayers. at a given moment he took a pinch of perfumed powder and threw it upon the coals; it must have been a strong compound, for a thick smoke arose on the instant and 611ed the two chambers "when it was dissipated i perceived the specter, which, two steps from me, was extending to me its fleshless hand; i took it in mine, mak- ing a s

s scaevola, horatius cocles, the mother of the gracchi, and others, have descended to posterity; and, during our school-days, as well as later in life, their histories have awakened our sympathy and commanded a reverential admiration. but, can we ever forget the scornful smile of certain hind&s, at benares, when an english lady, the wife of a clergyman, tried to impress them with the greatness of the sacrifice of jesus, in giving ku life for us? then, for the first time the idea struck us how much the pathos of the great drama of calvary had to do with subse- quent events in the foundation ot christianity. even the unimaginative kenan was moved by this feeling to write in the last chapter of his vu de jtntt a few pages of singular and sympathetic beauty" 862. hu mduer 'chriit mnd ouier mmt

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

inem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrifices, as some ingenious men have have conjectured, we know not. it is certain that in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed

, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long befor

of victims, or the rich spoil of the world-states? what mean the human sacrifices of the heathen; the passing of the children through the fire to moloch; the devotion of the consummate, the most physically perfect, and most beautiful, to the glowing nemesis, in that keenest, strangest, yet divinest, fire-appetite; the offered plunder, the surrendered lives, of the predatory races? what signifies the sacrifice of iphigenia, the burning of living people among the gauls, the indian fiery immolations? what is intended even by the patriarchal sacrifices? what is the meaning of the burnt offerings, so frequent in the bible? in short, what read we, and what seem we conclusively to gather, we repeat, in this mystic thing, and hitherto almost meaningless, if not contradictory and silencing, instit

ely to his object. in evading recognition, in his acceptable disguises, through these already-created princedoms of angels, he veiled his purpose of his voluntary sacrifice for the human race till he was safe, in his investment in humanity, for the accepted propitiation through the virgin, for production only; not for office. there was deep mystery in the gnostic method of teaching that, although the sacrifice (the source of sacrifice in all faiths) was complete and real and perfect, the saviour did not nor could suffer bodily or be nailed really, and die upon the cross, but that he suffered in appearance only, and vicariously the scripture being misread. the gnostics maintained that simon the cyrenean who, the evangelist states, bore his cross did really bear it as the culprit, and suffer

oge of venice, used 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

magic sign, and becomes a talisman of supposedly inexpressible power from what particular dark reason it would be difficult to say. the whole is a sign of initiation, and of baptism of a peculiar kind. the phrygian cap, ever after this first inauguration, has stood as the sign of the enlightened. the heroic figures in most gnostic gems, which we give in our illustrations, have caps of this kind. the sacrificer in the sculptured group of the mithraic sacrifice, among the marbles in the british museum, has a phrygian cap on his head, whilst in the act of striking the bull with the poniard meaning the office of the immolating priest. the bonnet conique is the mitre of the doge of venice. besides the bonnet rouge, the pope s mitre nay, all mitres or conical head-coverings have their name from

an meanings. these mythic discs, or red and white roses, correspond with the twenty-six seats, or stalls, around the round table (which is an apotheosis, allowing two chief seats (or one throne) as pre-eminent for the king-priest, priest-king, in the siege-perilous. the whole refers to king arthur and his knights of the round table, set round as sentinels( in lodge) of the sangr al, or holy graal the sacrifice mysterious, or eucharist. black book and black rod. 291 building in the castle, and therein placed a table( round table) of 200 feet diameter, giving to the building itself the name of the round table. he appropriated 100 per week an enormous sum in those days for the maintenance of this table. in imitation of this, the french king, philip de valois, instituted a round table for hims

nt, or, in other terms, the great deep, or matter. of such magic character are the letters s and z, and all their compounds; because this originally single sound, or letter s-z, z-s, came into the world representing its sinful side. man is pardoned through the promise to the woman, and woman is saved because through her the saviour of the world, or the rescuer of the world, or the deified man, or the sacrifice came into the world. woman has the intermediate office of reconciling and con306 the rosicrucians. astro-theosophic chart (no. 1) a, alpha. western or roman rite. w, omega (north celestial pole. south meridian (south celestial pole. mysterium. mysterium. dominion of themoon in man s body, as she passes through the twelve zodiacal signs. regulating the seasons, and the hours of the da

the elements were (and the elements themselves) now grew in their natures. from these various rudiments of being (in the vehicle light) the archetypical scheme arranged itself; which, one in essence, was triple, in procession or parade. hence the trinity* from the trinity and the* but it is incomprehensible, obviously, without the means to comprehend it- which is christ. christ the penalty christ the sacrifice. christ the glass of the universe, in which the magic of music. 343 vivifying substratum in the mathematical four corners of the world, comes the ineffable name tetragrammaton. the archetypical idea is also called reflective intelligible informed superessential endless in resource* the reflection of god is in the archetype which is the second principle, or macrocosmos (created worlds

KETAB E SIYAH

stimation. take instead this he-goat and offer this one instead of isaac upon your altar and in the flame. so has adonai yahweh willed it and so shall you do. be now at peace abraham and rejoice in the mercy of god" so was it then that i was taken to the altar and for the nephilim suffered again the knife's deep bite and i was consumed also by the flames and my borrowed form became as smoke. when the sacrifice was done abraham fell upon his knees and wept and isaac wept with him. raphael and satan wept also for all that had been lost and won and those dark roads yet to be walked. now once more became solid the smoke and my native form was restored to me and i returned to deep chadel just as raphael returned to heaven, 304 leaving abraham and isaac on the hill, holding each other and weepin

KNOWLEDGE LECTURE TWO

hus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the

LAITMAN M KABBALAH REVEALED

o exception to the rule. we follow a preinstalled design that entirely dictates our every move: we want to receive the most, and work the least. and if possible, we want it all for free! therefore, in everything we do, even when we are not aware of it, we always try to choose pleasure and avoid pain. even when it seems as if we re sacrificing ourselves, we re actually receiving more pleasure from the sacrifice than from any other option we can think of at that moment. and the reason we deceive ourselves into thinking we have altruistic motives is because deceiving ourselves is more fun than telling ourselves the truth. as agnes repplier once put it, there are few nudities so objectionable as the naked truth. in chapter three we said that phase two gives, even though it is actually motivate

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ch are received as pleasant ones. since the left line returns to the right one, the misfortunes, suffering, and pressures are transformed into happiness, pleasure, and spiritual freedom. the reason for this is that in every object there are two opposing forces: egoism and altruism,which are experienced as remoteness from, or proximity to, the creator. there are many examples of this in the bible: the sacrifice of yitzhak, the sacrifices in the temple, and so forth (in hebrew sacrifices are korbanot, a word that is derived from the word karov- to advance toward something. the right line represents the essence of the spiritual object, whereas the left line is actually only that part of egoism that can be employed by joining it to one s altruistic intentions- 340- attaining the worlds beyond

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ification is khairum or khurum. khur by itself means white or noble. there is a variant khri, which under certain circumstances becomes khris. this would suggest some possible connection with krishna and christ. there are certain passages in the book of job where he speaks of the orb of the sun, and the word he uses is khris. it is on record that hiram, king of tyre, was the first man who offered the sacrifice of fire to the khur, who afterwards became herakles. plutarch tells us that the persians of his day called the sun kuros, and he connects it with the greek word kurios, which means lord, which we find in the church service as gkyrie eleison h. khur is also connected with the egyptian name horus, who was also her-ra and haroeris, names of the sun-god. the hebrew word aoor also means l

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ral plane. probably apuleius refers to this degree when he describes the mysteries of isis as celebrated in greece during the second century a. d, although he wrote at a time when they had fallen into considerable decay. after mentioning various purifications through which he passed, he goes on to relate something of what took place at his initiation: 113. then, behold, the day approached when as the sacrifice of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacr

ures; but just as typhon did not utterly destroy osiris, but left the fragments of his body through which his life was afterwards renewed, so does man not eat all the corn, but keeps some portion to be sown in the ground so that the processes of life may recur. man in his turn grows through the same cycle of changes, through childhood, manhood and old age; and for him also there is no escape from the sacrifice that characterizes all life, but he is reborn again and again in his cycle of reincarnations. 155. the story of the seed is thus that of the ordinary man, but the story of the sun is that of the man who is becoming divine. in the egyptian mysteries they called him the osirified, and the christian mystics spoke of him as becoming one with christ, as when s. paul spoke to his followers

n to be the right hand of him from whom he came, having learnt to guide (or rule) the living and the dead(*the christian creed, by the rt. rev. c. w. leadbeater, p. 98) 197. during the ceremony the candidate laid himself down upon a wooden cross, made hollow to receive and support his body. his arms were lightly bound with cords, the ends of which were left loose to typify the voluntary nature of the sacrifice. the candidate then passed into trance, left the physical body and passed in full consciousness on to the astral plane. his body was carried down into a vault below the temple and was placed in an immense sarcophagus, where it lay for three days and three nights in the heart of the earth. 198. during the mystical death of the body the candidate passed through many strange experiences

c affairs. a third official was the hieroceryx, or sacred herald, who also was chosen for life from the family of keryces; one of his duties was to make the solemn proclamation to the mystae before their initiation into the greater mysteries, to preserve silence upon sacred matters. a fourth official was the priest of the altar, chosen also from the keryces, who in later times was responsible for the sacrifices. in the great days of the mysteries animal sacrifices were never offered, but, as in all religious systems, a time came when the tradition had become formalized and much of the inner knowledge had been withdrawn. it was then that certain teachings upon the meaning of sacrifice and its place in the spiritual life were distorted and materialized into the cruel superstition that it was

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

t witches, who were usually women, slipped out of their homes at night and gathered together at prearranged spots in forests, mountains, caves, or some other remote area, often by flying, to diabolical celebrations. satan himself presided over the assembly while seated on a throne. participants divested themselves of their clothing and copulated with demons. the core of the meeting often involved the sacrifice of a human being. babies were usually cooked and eaten. new witches signed a pact, renounced christianity, trampled on a cross, and received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fa

ught by the hellenic people. homer s view of hades is reflected in his later work, the odyssey, where odysseus needed to seek advice from a seer in the land of the dead. to do this, he sailed into the far west (in several cultures this is where the sun dies daily, thus the location of the land of the dead) and upon reaching land made a sacrifice of sheep covered with honey, milk, water, and wine. the sacrifice brought forth a number of ghosts, or shades of the dead, who were able to converse with odysseus only after drinking the blood of the sheep. homer had the ghost of achilles tell odysseus that he would rather be a peasant serf on earth than a king among the dead. the house of hades was pictured as a large cavern under the earth somewhere or in the far west beyond the river oceanus. it

onality disorder (a disorder the legitimacy of which the psychological profession would later dispute, ingram compliantly confessed to whatever he was accused of and the accusations became increasingly bizarre. the girls eventually amplified their claims to include such items of information as: they were raped during more than 800 rituals, they received abortions from their father, they witnessed the sacrifice of twenty-five babies, and more than thirty members of the sheriff s department were involved in sra. the older daughter would later assert on tabloid tv that she had been aborted during a satanic ritual and compelled to eat parts of her child. both daughters also asserted that, as a result of ongoing abuse, their bodies were covered by scars. however, a medical exam found nothing on

s a template through which to interpret this alleged activity. comparatively little is known about moloch beyond a few biblical references. although the modern world has difficulty imagining that people could take the lives of their own offspring, child sacrifice was widespread among ancient canaanite peoples. the basic idea underlying such practices was that, as the most precious of possessions, the sacrifice of one s own offspring was especially powerful for evoking the favor of the divinity. the hebrew term molek (moloch) occurs eight times in hebrew scripture (lev. 18:21; 20:2, 3, 4, 5; 1 kings 1:7; 2 kings 23:10; jer. 32:35) and once in the new testament (acts 7:43. the debate over the meaning and etymology of this term has consumed considerable scholarly ink. it has, for instance, be

in lea 1957, 177. there were numerous variations on this scenario. satan himself is usually thought of as presiding over the assembly seated on a throne. in addition to adopting the form of the cat, he could also show up as a goat, crow, toad, or even as a human being. participants divested themselves of their clothing and kissed the devil on his posterior. the core of the meeting often involved the sacrifice of a human being. babies were usually cooked and eaten. new witches signed a pact, renounced christianity, trampled on a cross, and were marked by satan s claw. s 231 232 sabbat in more recent times, various items of this tradition have been taken up by hollywood and by horror novelists. thus in an elaborate recounting of a sabbat in dennis wheatley s the devil rides out, many of the

ntions in relation to those powers. it may be offered as a gift, as an act of atonement, or as an act of fellowship and communion. in some religions sacrifices are also made to the elements, the sun and the moon, the cardinal points, sacred landmarks, ghosts and other supernatural beings. among the most popular gifts are food, drink, fruits of harvest, and the blood sacrifice of animals and fowl. the sacrifice of human life is now rare. the places of sacrifices vary greatly. in traditional cultures, for instance, they were represented by natural sites of peculiar sanctity, such as caves, hills, and groves, or tombs of the powerful dead. however, with the advent of urban civilization, the necessity for a sacred place in the city led to the construction of temples, where the gods were worshi

in traditional cultures, for instance, they were represented by natural sites of peculiar sanctity, such as caves, hills, and groves, or tombs of the powerful dead. however, with the advent of urban civilization, the necessity for a sacred place in the city led to the construction of temples, where the gods were worshiped and sacrifices were offered. in christian liturgy, the eucharist symbolizes the sacrifice of the body and blood of jesus christ. blood sacrifice has been practiced in most ancient religious rites as a form of propitiation to the gods and to secure generous harvests. the association of blood with sacrifice is significant, since blood has always been regarded as the bearer of life. thus special measures have been sought to consecrate the blood of a sacrificial animal to the

wever, rightly pointed out that animal sacrifices are both ancient and ubiquitous in world culture. among those who sacrificed human beings were the celts and druids, who drank the blood of their victims; the aztecs, who often ate the dismembered body of the victims as an act of ritual cannibalism; and the khonds of southern india, who fertilized the soil with pieces of the bodies of the victims. the sacrifice of firstborn children was common in several cultures, such as among the nobility of carthage during the punic wars. the sacrifice of unbaptized children to the devil was part of the negative stereotype of witches during the witch-hunts of the renaissance and reformation.witches were also charged with the cannibalism of infants and children. one of the reasons the stereotype of satani

and for convenience sake we crucify them upside down (371. essentially the same description is reproduced in contemporary claims by ex-satanists about human sacrifices they have supposedly witnessed, as in the account of a sacrificial ritual in rebecca brown s he came to set the captives free. blood from animals, fowl and humans was believed to give the drinker the soul as well as the features of the sacrificed being. in ceremonial magic, blood sacrifices are believed to release a flash of power that can be used by the magician for a spell or conjuration. in order to release the maximum of energy, animals offered to god or various demons should be young, healthy, and virgin. the order of nine angles, one of the few organized satanist groups to advocate human sacrifice (an advocacy most oth

asinine absurdity, and asserted that a true satanist respects life especially small children and animals as representing the purest form of carnal existence. lavey did, however, go on to say that satanists could sacrifice a totally obnoxious and deserving individual in a symbolic manner through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the sacrifice in ways and means not attributable to the magician. critics have asserted that here and in other passages lavey seems to imply that the only reason not to physically assassinate someone else is because of possible legal consequences. see also satanic ritual abuse for further reading: brown, rebecca. he came to set the captives free. chino, ca: chick publications, 1986. eliade,mircea

ical and sexual abuse supposedly subjected upon smith when she was a child. the horror story she told from her psychiatrist s couch struck such a cord that the vatican investigated her claims and hollywood offered her a movie contract. dedicated to his satanic majesty from the age of five by her own mother, smith claimed to have witnessed murder, extreme debauchery, the mutilation of animals, and the sacrifice of babies. she was forced to eat worms and drink blood. as noted by bruce a. robinson, the chief architect behind the ontario consultants for religious tolerance, she described the perpetrators as satanists who believed that the pain inflicted upon their victims increased their magical powers. the group also allegedly engaged in human sacrifice and cannibalism.michelle remembers was

was referred to as the broxtowe case from the name of an estate at which incest was alleged to have occurred. a total of seven children became wards of the state in october of 1987. charges were filed in february 1989, and convictions were eventually obtained. foster parents were instructed to note anything the children said about their treatment.as a result, bizarre accusations emerged alleging the sacrifice of animals and infants, abuse by strangers, witch parties, and the like. these new accusations, recorded in diaries kept by foster parents, prompted a division between social workers, who took these new allegations seriously, and the police, who dismissed them. law enforcement authorities, concerned that defense attorneys would use the ridiculousness of the new allegations as a basis

LIBER CORDIS CINCTI SERPENTE

r blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us

LIBER CXX

ke an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me

LIBER DCCCXI ENERGIZED ENTHUSIASM

ous in the highest sense, and many people are so ill-trained that they will be unable to regard such a ceremony with any but critical or lascivious eyes; either would be fatal to all the good already done. it is presumably better to wait until all present are greatly exalted before risking a profanation. it is not desirable, in my opinion, that the ordinary worshippers should celebrate in public. the sacrifice should be single. whether or no. xv thus far had i written when the distinguished poet, whose conversation with me upon the mysteries had incited me to jot down these few rough notes, knocked at my door. i told him that i was at work on the ideas suggested by him, and that.well, i was rather stuck. he asked permission to glance at the ms (for he reads english fluently, though speakin

LIBER LIBERI VEL LAPIDIS LAZULI

er lakes with our torrent of gold; how we sank the treasurable image in the crater of citlalteptl. 14. how the good flame lifted us even unto the lowlands, setting us down in the impenetrable forest. 15. yea, thou was a strange scarlet bird with a bill of gold. i was thy mate in the forests of the lowland; and ever we heard from afar the shrill chant of mutilated priests and the insane clamour of the sacrifice of maidens. 16. there was a weird winged god that told us of his wisdom. 17. we attained to be starry grains of gold dust in the sands of a slow river. 18. yea, and that river was the river of space and time also. 19. we parted thence; ever to the smaller, ever to the greater, until now, o sweet god, we are ourselves, the same. 20. o god of mine, thou art like a little white goat wit

LIBER LVII

ative of this particular manifestation of deity, who declared himself under this special name. 358. see 32. jycm, messiah, and cjn, the serpent of genesis. the dogma is that the head of the serpent (n) is .bruised. being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= f) and of original deity (y= the foundation or type of all the letters. thus the word may be read .the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit. while cjn reads .death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefo

LIBER LXVII THE SWORD OF SONG

glittered with cold, black light, and likewise his navel. wherefore he was comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing .woman. he bade sternly .be still. cleave that with thy sword: or that must i well work. but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. ambros

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

ved by some observers to have been included in the late-twelfth-century latin life of olaf tryggvason, now lost, by the icelandic monk gunnlaug leifsson. it is set before the conversion of iceland to christianity at the farmstead of sidu-hall, a leading chieftain who later was to be among those who advanced the cause of the conversion. the prophet thorhall has foreseen that a prophet is to die at the sacrifice of the winter nights, but sidu- hall has a bull named prophet slaughtered. thorhall then decrees that none should leave the house at night, but when there are three mighty knocks on the 96 norse mythology figures found all over scandinavia are believed to represent valkyries or disir (the art archive/historiska museet stockholm/dagli orti) door, sidu-hall fs son thidrandi opens it an

is son, snar (snow; his children, thorri (the name of the fourth month of winter, fonn (heap-of-snow, drifa (snowdrift, and mjoll (fresh-powdery-snow. the last three nouns are feminine, and we are presumably to understand these children as daughters, but thorri is a masculine noun, and thorri is a king. he had three children, sons nor and gor and a daughter goi. she vanished, and when thorri held the sacrifice a month later than usual, they named the month after her (goi followed thorri in the old scandinavian calendar. fornjot is found only twice in older poetry. in ynglinga tal, stanza 29, thjodolf of hvin seems to use the kenning gson of fornjot h to mean fire, and a poet known only as svein apparently uses the kenning gugly sons of fornjot h for wind (snorri quotes the line in skaldska

gods. the passage goes on to say that frey married gerd the daughter of gymir, that their son was fjolnir (in the eddas this is an odin name, that frey fs other name was yngvi, and that for this reason his descendants are called the ynglingar. snorri next tells a curious story about frey fs death. after frey dies, his men place the corpse in a mound but do not reveal his death. freyja takes over the sacrifices, and frey fs men maintain the body for three years. when the swedes finally learn of frey fs death, they believe that their peace and prosperity is dependent on his body being present in sweden and do not wish to have him cremated. they declare him to be the veraldar god( gworld god h) and forever after sacrifice to him for peace and prosperity. this story bears a close similarity t

ven into the great saga of olaf tryggvason. the opening lines present a version of the learned prehistory familiar from the beginning of snorri fs ynglinga saga: to the east of vanakvisl in asia lived the asir (here openly understood as gasians h) in their capital city asgard. odin was the king, and it was a place of great pagan activity. he established njord and frey as chieftains presiding over the sacrifices. freyja was the daughter of njord. up to this point there is nothing new. but then follows the statement that freyja was a follower of odin and was his concubine. seeing a beautiful necklace (the brisinga men) being made by four neighboring dwarfs, she desires it, but they will only part with it if each of them gets to spend a night with her. she agrees, and four nights later she ow

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rsion of the occurrences taking place during the nine days required for the enactment of the greater eleusinian rites. the first day was that of general meeting, during which those to be initiated were questioned concerning their several qualifications. the second day was spent in a procession to the sea, possibly for the submerging of a image of the presiding goddess. the third day was opened by the sacrifice of a mullet. on the fourth day the mystic basket containing certain sacred symbols was brought to eleusis, accompanied by a number of female devotees carrying smaller baskets. on the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial

s interpreted by the priests according to the question to be answered. while the priests probably used some unknown herb to produce the dreams or visions of the cavern, their skill in interpreting them bordered on the supernatural. before consulting the oracle, it was necessary to offer a ram to the d mon of the cave, and the priest decided by hieromancy whether the time chosen was propitious and the sacrifice was satisfactory. the seven wonders of the world many of the sculptors and architects of the ancient world were initiates of the mysteries, particularly the eleusinian rites. since the dawn of time, the truers of stone and the hewers of wood have constituted a divinely overshadowed caste. as civilization spread slowly over the earth, cities were built and deserted; monuments were ere

f the mystery, become discouraged and attempt to return again to their former ways of vice and ignorance, will suffer exceedingly; for it is better to know nothing about divinity than to learn a little and then stop without learning all. vii. nourish a cock, but sacrifice it not; for it is sacred to the sun and moon. two great lessons are concealed in this aphorism. the first is a warning against the sacrifice of living things to the gods, because life is sacred and man should not destroy it even as an offering to the deity. the second warns man that the human body here referred to as a cock is sacred to the sun (god) and the moon (nature, and should be guarded and preserved as man's most precious medium of expression. pythagoras also warned his disciples against suicide. viii. receive not

g the tortuous passageways of earthly existence, they finally approached the veil of the great mystery--death--through whose gate they vanished back into the invisible world. socrates subtly reminded his disciples that death was, in reality, the great initiation, for his last words were "crito, i owe a cock to asclepius; will you remember to pay the debt (as the rooster was sacred to the gods and the sacrifice of this bird accompanied a candidate's introduction into the mysteries, socrates implied that he was about to take his great initiation) life is the great mystery, and only those who pass successfully through its tests and trials, interpreting them aright and extracting the essence of experience therefrom, achieve true understanding. thus, the temples were built in the form of the wo

ngs of the tabernacle there is no doubt that the tabernacle, its furnishings and ceremonials, when considered esoterically, are analogous to the structure, organs, and functions of the human body. at the entrance to the outer court of the tabernacle stood the altar of burnt offerings, five cubits long and five cubits wide but only three cubits high. its upper surface was a brazen grill upon which the sacrifice was placed, while beneath was a space for the fire. this altar signified click to enlarge the breastplate of the high priest. from calmet's dictionary of the holy bible. the order of the stones and the tribe over which each administered were, according to calmet, as in the above diagram. these gems, according to the rosicrucians, were symbolic of the twelve great qualities and virtue

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

rty. editor s note. on the arms of the cross are written the names of chasan, angel of air; arel, angel of fire; phorlakh, angel of earth; and taliahad, angel of water. between the four arms of the cross are written the names of the four rulers of the elements; ariel, seraph, tharshis, and cherub. the versicle is from psalm cxvi. 16, 17 "thou hast broken my bonds in sunder. i will offer unto thee the sacrifice of thanksgiving, and will call upon the name of ihvh" figures 36 and 37. figure 38. the holy pentacles page 73 venus. figure 39. the first pentacle of venus. this and those following serve to control the spirits of venus, and especially those herein written. editor s note. mystical characters of venus, and the names of the angels nogahiel, acheliah, socodiah (or socohiah) and nangari

MICHAEL FORD WITCHMOON

rld. it is also an object used in the black temple workings as a gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are

ing. even though it may be your most fervent desire to fully envelop yourself in this psychodrama, it is most important for the dream working after that control is retained. when rites are planned as exercises and battle awakenings, then one should indulge in full psycho dramatic ecstasy. when however the will must stay intact to orchestrate a pure state of modification- which will compensate for the sacrificed sexual release- one must pay heed to control. 122 122 the musick within the chamber should drive one to a seeming frenzy, almost thrashing movements and animalistic passion enveloping you in abrupt, yet manageable spasms of movement. lycanthropic nature derives from the most basic instincts of man s bestial ancestors. the basis of human nature lives in the caverns of the mind, where

of the qlipoth should now be the one performing the banishing within the actual triangle. the two additional sorcerers should move in full effect and focus of will towards the banishing as well. the wizard should take several handfuls of salt and toss them within the circle in which he stands, which action the two assisting sorcerers should imitate as well "i now close the gates of your entrance, the sacrifice of life force was made and your essence is now to depart.go now with swiftness and without causing harm to any living thing. i have overcome thee by force of will, to understand that which exists beyond the barrier. go forth now and return to you plane, i cast thee out unto the qlipoth. go and return. depart! so it is done" once this is complete, to ensure which you may wish to recit

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he emphasis thatancient societies and priestarchies placed, and now modern criminal syndicates, placeon it. it is not a coincidence that the word blood is the second most common word inthe bible, after god. no blood, no deal! so meister dee with his colleagues andunderlings saw to it that his dark guardians would get all the blood they required. inhis great pact, he put the whole of mankind up as the sacrifice to his masters cause.this is the reason for the endless wars and conflicts that beset world history. wars areprecisely planned blood rituals, with all seemingly opposing sides being financed bythe same unseen echelons (see dr. who state of decay) to provide the physical resources and the human sacrifices, the pirates (men of thefire) were financed by the tudors and set loose onto the

en it came to daily existence (see or read, to serve them all my days,oh! what a lovely war, loneliness of the long distance runner, the cinder path,and the poem, the motorbike, by ted hughes).meet the new boss..same as the old boss (pete townsend)atlantis, alien visitation, and genetic manipulation137 epilogue: time to change the road youre on there was not enough available (or provided) to make the sacrifices seem at all worth-while. as much of the fatalistic literature and poetry of the time indicates, revolutionwas impending. to appease the conditions, the social architects permitted the firstsocialist governments to come to power and allowed the ordinary family to sendtheir most accomplished progeny to school.with the privilege of education came man's chance to uncover what has been h

actually upholding the earth (p. 39)illi shortened becomes il, or el.the gods keep mankind ignorant of the ways of living, else one would do enough in one day to last a year (hesiod) this condition and this situation of mankind being ruled by a hierarchy of gods who passed the mostpleasant part of their own existence upon the islands while the people brought the first fruits to the hill-tops for the sacrifice was a phase of mankinds existence that lasted for thousands of years. islands didnot need fortifications. wealth flowed from the hilltops down the rivers to the islands where luxuryflourished (p. 10)all legends speak of the isles of the blest, where the gods reside.hitlerit was understood that hitler would wire chamberlain today inviting him for a conference probablytomorrow at godes

MICHAEL WYNN THE SOUL TRAVELERS

earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer, the magician, the chosen one, the incarnated god, the sacrificed. he was all of these things. typical of the west, the most famous savior figure is jesus christ. what christians have generally agreed on regarding this savior is: he is the only son of god or was god. he was born from a virgin. he was prophesied to come. he would, in the latter part of his life, travel around with 12 followers [apostles] teaching goodness and performing miracles. h

MICHAEL W FORD NOX UMBRA

ry form of ahriman. an early ritual described in "sacrifices in greek and roman religion and early judaism" by royden keith yeikes describes a persian blood ritual known as 'taurobolium, which holds a connection to mithris and the lore of the bull. in this ritual, the practitioner slays a bull on a platform, which has many holes in the wood. the blood then pours upon the individual. symbolically, the sacrifice of the wolf to ahriman is symbolic only. no blood of an animal or human should ever be used. the wolves would be shadow forms created by the sorcerer who is becoming like ahriman. the use of blood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the bl

MORALS AND DOGMA

s were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified _seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. the _seventh_ year was a sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee _seven_ days the people ate unleavened bread, in the month of abib _seven_ weeks were counted from the time of first putting t

an submission to tyranny; nor that, by a profligate sacrifice of every noble feeling, we should offer to despotism the homage of adulation. as every new victim falls, we _may_ lift our voice in still louder flattery. we _may_ fall at the proud feet, we _may_ beg, as a boon, the honor of kissing that bloody hand which has been lifted against the helpless. we may do more: we may bring the altar and the sacrifice, and implore the god not to ascend too soon to heaven. this we may do, for this we have the sad remembrance that beings of a human form and soul have done. but this is all we can do. we can constrain our tongues to be false, our features to bend themselves to the semblance of that passionate adoration which we wish to express, our knees to fall prostrate; but our heart we cannot cons

nry is the universal morality which is suitable to the inhabitants of every clime, to the man of every creed. it has taught no doctrines, except those truths that tend directly to the well-being of man; and those who have attempted to direct it toward useless vengeance, political ends, and jesuitism, have merely perverted it to purposes foreign to its pure spirit and real nature. mankind outgrows the sacrifices and the mythologies of the childhood of the world. yet it is easy for human indolence to linger near these helps, and refuse to pass further on. so the unadventurous nomad in the tartarian wild keeps his flock in the same close-cropped circle where they first learned to browse, while the progressive man roves ever forth "to fresh fields and pastures new" the latter is the true mason

his, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world "is not _this_ the fast that i have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke" the ministers of this religion are all masons who comprehend it and are devoted to it; its sacrifices to god are good works, the sacrifices of the base and disorderly passions, the offering up of self-interest on the altar of humanity, and perpetual efforts to attain to all the moral perfection of which man is capable. to make honor and duty the steady beacon-lights that shall guide your life-vessel over the stormy seas of time; to do that which it is right to do, not because it will insure you success, or bring with it

up the continuity of time, and in which, physically speaking, the stern and dark are ever the parents of the beautiful and bright. it was this aspect, sombre for the moment, but bright by anticipation, which was contemplated in the mysteries: the human sufferer was consoled by witnessing the severer trials of the gods; and the vicissitudes of life and death, expressed by apposite symbols, such as the sacrifice or submersion of the bull, the extinction and re-illumination of the torch, excited corresponding emotions of alternate grief and joy, that play of passion which was present at the origin of nature, and which accompanies all her changes. the greater eleusini; were celebrated in the month bo dromion, when the seed was buried in the ground, and when the year, verging to its decline, di

fore the kalends of january. in greece, in the mysteries of the same god, honored under the name of bakchos, a representation was given of his death, slain by the titans; of his descent into hell, his subsequent resurrection, and his return toward his principle or the pure abode whence he had descended to unite himself with matter. in the islands of chios and tenedos, his death was represented by the sacrifice of a man, actually immolated. the mutilation and sufferings of the same sun-god, honored in phrygia under the name of atys, caused the tragic scenes that were, as we learn from diodorus siculus, represented annually in the mysteries of cybele, mother of the gods. an image was borne there, representing the corpse of a young man, over whose tomb tears were shed, and to whom funeral hon

, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. josephus, in his description of the high priest's vestments, protesting against the charge of impiety brought against the hebrews by other nations, for contemning the heathen divinities, declares it false, because, in the construction of the tabernacle, in the vestments of the sacrificers, and in the sacred vessels, the whole world was in some sort represented. of the three parts, he says, into which the temple was divided, two represent earth and sea, open to all men, and the third, heaven, god's dwelling-place, reserved for him alone. the twelve loaves of shew-bread signify the twelve months of the year. the candlestick represented the twelve signs through which t

was shown that famous egg, shared between ormuzd and ahriman, each of whom commissioned twenty-four genii to dispense the good and evil found therein; they being under twelve superior gods, six on the side of light and good and six on that of darkness and evil. this doctrine of the genii, depositaries of the universal providence, was intimately connected with the ancient mysteries, and adopted in the sacrifices and initiations both of greeks and barbarians. plutarch says that the gods, by means of genii, who are intermediates between them and men, draw near to mortals in the ceremonies of initiation, at which the gods charge them to assist, and to distribute punishment and blessing. thus not the deity, but his ministers, or a principle and power of evil, were deemed the authors of vice and

_astarte_ or _ashtaroth_ of the assyrians _hera, worshipped in the great temple at babylon, held in her right hand a serpent by the head; and near _khea, also worshipped there, were two large silver serpents. in a sculpture from kouyunjik, two serpents attached to poles are near a fire-altar, at which two eunuchs are standing. upon it is the sacred fire, and a bearded figure leads a wild goat to the sacrifice. the serpent of the temple of epidaurus was sacred to_ sculapius, the god of medicine, and 462 years after the building of the city, was taken to rome after a pestilence. the ph nicians represented the god _nomu(_kneph_ or _amun-kneph) by a serpent. in egypt, a sun supported by two asps was the emblem of _horhat_ the good genius; and the serpent with the winged globe was placed over

order of deities stands indra, the god of the "blue" or "glittering" firmament, called devaspiti, father of the devas or elemental powers, who measured out the circle of the sky, and made fast the foundations of the earth; the ideal domain of varouna "the all-encompasser" is almost equally extensive, including air, water, night, the expanse between heaven and earth; agni, who lives on the fire of the sacrifice, on the domestic hearth, and in the lightnings of the sky, is the great mediator between god and man; uschas, or the dawn, leads forth the gods in the morning to make their daily repast in the intoxicating soma of nature's offertory, of which the priest could only compound, from simples a symbolical imitation. then came the various sun-gods, adityas or solar attributes, surya the hea

ion as one word was said to make earth tremble, and even the angels of heaven to quake for fear. the word aum, says the ramayan, represents "the being of beings, one substance in three forms; without mode, without quality, without passion: immense, incomprehensible, infinite, indivisible, immutable, incorporeal, irresistible" an old passage in the purana says "all the rites ordained in the vedas, the sacrifices to the fire, and all other solemn purifications, shall pass away; but that which shall never pass away is the word a-o-o-m for it is the symbol of the lord of all things" herodotus says that the ancient pelasgi built no temples and worshipped no idols, and had a sacred name of deity, which it was not permissible to pronounce. the clarian oracle, which was of unknown antiquity, being

rest and welfare of his country. some must ever lead the forlorn hope: the missionary must go among savages, bearing his life in his hand; the physician must expose himself to pestilence for the sake of others; the sailor, in the frail boat upon the wide ocean, escaped from the foundering or burning ship, must step calmly into the hungry waters, if the lives of the passengers can be saved only by the sacrifice of his own; the pilot must stand firm at the wheel, and let the flames scorch away his own life to insure the common safety of those whom the doomed vessel bears. the mass of men are always looking for what is just. all the vast machinery which makes up a state, a world of states, is, on the part of the people, an attempt to organize, not that ideal justice which finds fault with god

is green with abundant grass, and the trees spring from her soil, and from her teeming vitality take their wealth of green leaves. in her womb are found the useful and valuable minerals; hers are the seas the swarm with life; hers the rivers that furnish food and irrigation, and the mountains that send down the streams which swell into these rivers; hers the forests that feed the sacred fires for the sacrifices, and blaze upon the domestic hearths. the earth, therefore, the great producer, was always represented as a _female, as the mother--great, bounteous, beneficent mother earth. on the other hand, it is the light and heat of the sun in the heavens, and the rains that seem to come from them, that in the springtime make fruitful this bountifully-producing earth, that restore life and war

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

. full of love for the beings he had called into existence, prometheus determined to elevate their minds and improve their condition in every way; he therefore taught them astronomy, mathematics, the alphabet, how to cure diseases, and the art of divination. he created this race in page 24 such great numbers that the gods began to see the necessity of instituting certain fixed laws with regard to the sacrifices due to them, and the worship to which they considered themselves entitled from mankind in return for the protection which they accorded them. an assembly was therefore convened at mecone in order to settle these points. it was decided that prometheus, as the advocate of man, should slay an ox, which should be divided into two equal parts, and that the gods should select one portion

ng other treasures of antiquity several beautiful statues, the work of the famous sculptors of ancient greece. at first this temple was built of wood, then of stone, and the one lately discovered was formed of conglomerate of shells. in the altis races were run by young maidens in honour of hera, and the fleetest of foot received in token of her victory an olive-wreath and a piece of the flesh of the sacrifices. these races, like the olympic games, were celebrated at intervals of four years, and were called hera. a beautiful robe, woven by sixteen women chosen from the sixteen cities of elis, was always offered to hera on these [42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand a

ious light of heaven, he is also the god of poetry, and acts as the special patron of the arts and sciences. apollo is himself the heavenly musician among the olympic gods, whose banquets are gladdened by the wondrous strains which he produces from his favourite instrument, the seven-stringed lyre. in the cultus of apollo, music page 78 formed a distinguishing feature. all sacred dances, and even the sacrifices in his honour, were performed to the sound of musical instruments; and it is, in a great measure, owing to the influence which the music in his worship exercised on the greek nation, that apollo came to be regarded as the leader of the nine muses, the legitimate divinities of poetry and song. in this character he is called musagetes, and is always represented robed in a long flowing

from [77]the fates the gift of immortality for his benefactor, on condition that when his last hour approached, some member of his own family should be willing to die in his stead. when the fatal hour arrived, and admetus felt that he was at the point of death, he implored his aged parents to yield to him their few remaining days. but "life is sweet" even to old age, and they both refused to make the sacrifice demanded of them. alcestis, page 83 however, who had secretly devoted herself to death for her husband, was seized with a mortal sickness, which kept pace with his rapid recovery. the devoted wife breathed her last in the arms of admetus, and he had just consigned her to the tomb, when heracles chanced to come to the palace. admetus held the rites of hospitality so sacred, that he at

the siege of troy, had assembled at aulis, in boeotia, and was about to set sail, when agamemnon, the commander-in-chief, had the misfortune to kill accidentally a stag which was grazing in a grove, sacred to artemis. the offended goddess sent continuous calms that delayed the departure of the fleet, and calchas, the soothsayer, who had accompanied the expedition, declared that nothing less than the sacrifice of agamemnon's favorite daughter, iphigenia, would appease the wrath of the goddess. at these words, the heroic heart of the brave leader sank within him, and he declared that rather than consent to so fearful an alternative, he would give up his share in the expedition and return to argos. in this dilemma odysseus and other great generals called a council to discuss the matter, and

e up his share in the expedition and return to argos. in this dilemma odysseus and other great generals called a council to discuss the matter, and, after much deliberation, it was decided that private feeling must yield to the welfare of the state. for a long time the unhappy agamemnon turned a deaf ear to their arguments, but at last they succeeded in persuading him that it was his duty to make the sacrifice. he, accordingly, despatched a messenger to his wife, clytemnastra, begging her to send iphigenia to him, alleging as a pretext that the great hero achilles desired to make her his wife. rejoicing at the brilliant destiny which awaited her beautiful daughter, the fond mother at once obeyed the command, and sent her to aulis. when the maiden arrived at her destination, and discovered

already been made, have brought to light an exquisite marble group of hermes and the infant bacchus, by praxiteles. in this great work of art, hermes is represented as a young and handsome man, who is looking down kindly and affectionately at the child resting on his arm, but unfortunately nothing remains of the infant save the right hand, which is laid lovingly on the shoulder of his protector. the sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and young goats. as god of eloquence, the tongues of animals were sacrificed to him. mercury. mercury was the roman god of commerce and gain. we find mention of a temple having been erected to him [124]near the circus maximus as early as b.c. 495; and he had also a temple and a sacred fount near the porta capen

hadows, or shades as they were called, were driven by aides into his dominions, where they passed their time, some in brooding over the vicissitudes of fortune which they had experienced on earth, others in regretting the lost pleasures they had enjoyed in life, but all in a condition of semi-consciousness, from which the intellect could only be roused to full activity by drinking of the blood of the sacrifices offered to their shades by living friends, which, for a time, endowed them with their former mental vigour. the only beings supposed to enjoy any happiness in a future state were the heroes, whose acts of daring and deeds of prowess had, during their life, reflected honour on the land of their birth; and even these, according to homer, pined after their career of earthly activity. h

an evil nature, who, as the instigator of all wrong-doing, was ever at war with the beneficent genius; and on the issue of the conflict between these antagonistic influences, depended the fate of the individual. the genii were depicted as winged beings, greatly resembling our modern representations of guardian angels. every state, town, or city (as well as every man, possessed its special genius. the sacrifices to the genii consisted of wine, cakes, and incense, which were offered to them on birthdays. the genius which guided a woman was called, after the queen of heaven, juno. among the greeks, beings called damons were regarded as exercising similar functions to those of the roman genii. they were believed to be the spirits of the righteous race which existed in the golden age, who watch

acceptable to him than any other. thus the doric style of architecture was sacred to zeus, ares, and heracles; the ionic to apollo, artemis, and dionysus; and the corinthian to hestia. in the porch of the temple stood a vessel of stone or brass, containing holy water (which had been consecrated by putting into it a burning torch, taken from the altar, with which all those admitted to take part in the sacrifices were besprinkled. in the inmost recess of the sanctuary was the most holy place, into which none but the priests were suffered to enter. temples in the country were usually surrounded with groves of trees. the solitude of these shady retreats naturally tended to inspire the worshipper with awe and reverence, added to which the delightful shade and coolness afforded by tall leafy tre

blems of power and dignity, as wealth, and consequently importance, consisted among most primitive nations in flocks and herds. in addition to those erected in places of public worship, altars were frequently raised in groves, on highways, or in the market-places of cities. page 222 the gods of the lower world had no altars whatever, ditches or trenches being dug for the reception of the blood of the sacrifices offered to them. priests. in ancient times the priests were recognized as a special social caste, and were distinguished not only by their sacerdotal vestments, but also by their piety, wisdom, and blameless life. they were the chosen mediators between gods and men, and offered prayers and sacrifices in the name of the people, whom they also instructed as to what vows, gifts, and of

cred to the deity they invoked. thus when sacrificing to apollo the crowns were of laurel; when to heracles, of poplar. this practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities. on occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs. the mode of conducting the sacrifices was as follows:.all things being prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. if a small animal, it was driven loose to the altar; if a large one, it was led by a [194]long trailing rope, in orde

do the like, poured the remainder between the horns of the victim, after which frankincense was strewn upon the altar, and a portion of the meal and water poured upon the animal, which was then killed. if by any chance the victim escaped the stroke, or became in any way restless, it was regarded as an evil omen; if, on the contrary, it expired without a struggle, it was considered auspicious. at the sacrifices to the aerial divinities music was added, whilst dances were performed round the altar, and sacred hymns sung. these hymns were generally composed in honour of the gods, and contained an account of their famous actions, their clemency and beneficence, and the gifts conferred by them on mankind. in conclusion, the gods were invoked for a continuance of their favour, and when the serv

y surpassed that of the nereides, the angry sea-nymphs appealed to poseidon to avenge their wrongs, whereupon the sea-god devastated the country with a terrible inundation, which brought with it a huge monster who devoured all that came in his way. in their distress the unfortunate athiopians applied to the oracle of jupiter-ammon, in the libyan desert [208]and obtained the response, that only by the sacrifice of the king's daughter to the monster could the country and people be saved. page 239 cepheus, who was tenderly attached to his child, at first refused to listen to this dreadful proposal; but overcome at length by the prayers and solicitations of his unhappy subjects, the heart-broken father gave up his child for the welfare of his country. andromeda was accordingly chained to a roc

eir work was completed the king treacherously refused to give them the reward due to them. the incensed deities now combined to punish the offender. apollo sent a pestilence which decimated the people, and poseidon a flood, which bore with it a marine monster, who swallowed in his huge jaws all that came within his reach. in his distress laomedon consulted an oracle, and was informed that only by the sacrifice of his own daughter hesione could the anger of the gods be appeased. yielding at length to the urgent appeals of his people he consented to make the sacrifice, and on the arrival of heracles the maiden was already chained to a rock in readiness to be devoured by the monster. when laomedon beheld the renowned hero, whose marvellous feats of strength and courage had become the wonder a

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ountries bordering the rhine were sent into great britain by emperor claudius in 43 a.d. to protect romans from scottish raids. before their arrival, there were no towns or cities in this them out of habit and you will win them all the easier to the worship of the true god" this same saint said "the bretons perform sacrifices and give feasts on certain days: leave them their feasts; suppress only the sacrifices" we can conclude, with eliphas levi (histoire de la magie, editions de la maisnie, 1974 "far from encouraging ancient superstitions. christianity restored life and soul to the surviving symbols of universal beliefs" this explains how celtic traditions maintained in gaul were later to be found again in romanesque art. see also m. moreau, la tradition celtique dans l'art roman (paris:

decree was later confirmed by charles v. in all these ordinances no exception was made in favor of the building mastery associations; consequently they were forced to submit, like the builders corporations in italy, germany, and switzerland 179 others, to temporary or local abeyance, for all these interdictions were generally affairs of circumstance. in sixteenth-century germany and switzerland, the sacrifices made by the populace to erect their churches, coupled with the blatant abuses commited by the clergy and the popes, had chilled their religious fervor, shaken their faith, and made it impossible to complete those churches still under construction. it was at this point that luther's reformation occurred, which weakened the very foundations of papal authority and halted the constructi

ONYX TABLET OF SET

may serve as a medium- and the inertia of the objective universe argues against this- then there is nothing behind such priesthoods, and the religions which have grown up around them, save the passion of humankind to believe that it is more than a mere accident in the ebb and flow of the cosmos. to be a priest or priestess of set, therefore, is an experience completely unique in humanity. without the sacrifice of one's individuality, one apprehends an additional consciousness distinct from the forces of the objective universe and interacts with it. the initiation of each priest and priestess is a function of this interaction, and so their beings and persons are sacred. but incumbent upon such initiates is the responsibility to "translate" this intensely personal experience into thoughts, w

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e shield and carried it as part of her armor. vengeful nymphs the sea nymphs, or nereids, were offended by andromeda s mother and called on poseidon to avenge them. he sent a tidal wave and a terrible monster to maraud the coast of ethiopia. flesh-eating sea monster the sea monster ravaged the coast, devouring men, women, and children. an oracle had told the king that it could only be assuaged by the sacrifice of his daughter. perseus rescuing andromeda by charles-antoine coypel (1694 1752) this painting shows perseus about to rescue andromeda from the sea monster. the sea is raging, and the angry sea nymphs look on in dismay. andromeda s distraught parents and the crowds on the city walls pray to the heavens and beseech perseus to succeed. magical gifts perseus received help in his quest

shown tying on the wrist cuff of the one who kneels before him. two others sit cross-legged at his feet, while a fourth pours him a drink and a fifth leans over his back pillow. macaw owl the macaw owl, the messenger of xibalba, perches on one death s hat. the messenger owls act as guides down to the underworld. drawing att ention one of the goddesses taps another on the foot to draw attention to the sacrifice being made by the disguised hero twins. in the land of death, the hero twins powers of resurrection must have seemed doubly miraculous. the underworld, xibalba, was a dreadful hell, whose name means literally place of fright. only those who died a violent death went to heaven, all others were consigned to xibalba. it lay to the west, and could be entered through a cave, or through st

PROMETHEUS

give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods in the apportionments of the sacrifice to aide them. this incurred the wrath of zeus who had him chained to mount caucasus and sent the gigantic kaukasian eagle to feed on his ever-regenerating liver. many generations later herakles freed him from this torture. parents (1) iapetos& klymene (theogony 507, works& days 54, hyginus fab 142 (2) iapetos& asia (apollodorus 1.8 (3) iapetos (quintus smyrnaeus 10.190, diodorus sicu

caucasus. hyginus astronomica 2.6 arrow. this arrow, they say, is one of the weapons of hercules, with which he is said to have killed the eagle which ate the liver of prometheus. it seems not unprofitable to speak of prometheus at greater length. when the men of old with great ceremony used to carry on the sacrificial rites of the immortal gods, they would burn the victims entire in the flame of the sacrifice. and so, when the poor were prevented from making sacrifices on account of the great expense, prometheus, who with his wonderful wisdom is thought to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the victim into the fire, and to use the rest for their own food. this practice custom later established. since he had obtained

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

have 1+ 2+ 200+ 5= 208. mem signifies water since it is phonetically related to the word for water, mayim. the form of the mem also represents the enclosing womb. the flood lasted 40 days, the numerical value of mem. the fire corresponds to malchut, for it is the great fire that ate and devoured everything, this being the mystical meaning of the turquoise fire [that descends from heaven to devour the sacrifices].14 the word for gturquoise h (techeilet) is related to the word for gdevour h (kilayon, mechaleh. malchut, the shechinah, would descend from heaven in the form of a fire and devour the sacrifices on the altar. in chassidut, this is explained as the fiery enthusiasm of the divine soul (a spark of the shechinah) that, when ignited by appropriate meditation, can consume the individual

derlying unity, and how all creation reflects and expresses the same divine powers that create it. in the following exposition, we will encounter in quick succession the main conceptual structures that correspond to the four letters of the divine name havayah, which expresses the basic pattern of divine creative energy that sustains and informs all levels of reality. concerning the commandment of the sacrifices: after the torah discusses the construction of the tabernacle in the parashot terumah, teztaveh, ki tisa, vayakhel and pekudei, it begins to discuss the ritual of the sacrifices that are offered in the tabernacle. this is the subject of parashat vayikra. as is known, the divine name havayah [alludes to the five principle partzufim of the world of atzilut, as follows: the [upper] tho

n( gthe long face h) upper thorn of yud soul chochmah abba( gfather h) yud man binah ima( gmother h) hei animal chesed, gevurah, tiferet, netzach, hod, yesod z feir anpin( gthe small face h) vav vegetable malchut nukva( gthe female h) of z feir anpin hei mineral now, from each of the four lower levels there are elements that need to be elevated and refined. all of these elements were rectified by the sacrifice. all the worlds that were created subsequent to the world of atzilut were constructed out of the fallen remains of the shattered world of tohu, the immature version of atzilut. these divine sparks from the world of tohu are embedded within all aspects and facets of reality in all the lower worlds, including, of course, the lowest one, our physical world. by using any particular eleme

will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large. to wit: salt is a mineral, and through it the mineral kingdom was rectified. the wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. the animals rectified the animal kingdom. the confession the animal fs owner recited over the animal corresponds to the articulate kingdom [i.e, man. the intention of the priest [kohen] while he was offering the sacrifice corresponds to the soul within [man. through these five aspects of the sacrifice, the four gkingdoms h are elevated. all animal s

m [i.e, man. the intention of the priest [kohen] while he was offering the sacrifice corresponds to the soul within [man. through these five aspects of the sacrifice, the four gkingdoms h are elevated. all animal sacrifices were salted when they were offered on the altar.1 wine and oil were also offered along with most animal sacrifices.2 immediately before the animal is slaughtered, the owner of the sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other 1 leviticus 2:13. 2 see, inter alia, exodus 29:38-41. the arizal on parashat vayikra 413 offerings) to g-d.3 the intention of the priest while offering the sacrifice is an essential aspect of the rite; if something is amiss in his intentions it could rende

e sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other 1 leviticus 2:13. 2 see, inter alia, exodus 29:38-41. the arizal on parashat vayikra 413 offerings) to g-d.3 the intention of the priest while offering the sacrifice is an essential aspect of the rite; if something is amiss in his intentions it could render the sacrifice invalid. these [five aspects of the sacrifice] are the nefesh, ruach, neshamah, chayah, and yechidah. in addition to manifesting themselves in the material reality of this world (and the gproto-material h reality of the spiritual worlds, the five partzufim correspond to the five aspects of the spiritual reality of creation, i.e, the divine soul. they thus correspond as well to the fi

invalid. these [five aspects of the sacrifice] are the nefesh, ruach, neshamah, chayah, and yechidah. in addition to manifesting themselves in the material reality of this world (and the gproto-material h reality of the spiritual worlds, the five partzufim correspond to the five aspects of the spiritual reality of creation, i.e, the divine soul. they thus correspond as well to the five aspects of the sacrifice: sefirah in tohu partzuf in tikun the name havayah aspect of sacrifice level of the soul atik yomin( gthe ancient of days h) keter arich anpin( gthe long face h) upper thorn of yud the intention of the priest (kohen) yechidah chochmah abba( gfather h) yud the confession chayah binah ima( gmother h) hei the animal neshamah chesed, gevurah, tiferet, netzach, hod, yesod z feir anpin( gt

ruach( gspirit h) is the emotional aspect of the soul, and thus corresponds to the emotional sefirot (the midot, from chesed to yesod. the neshamah( gbreath h of life) is the intellectual aspect of the soul. the chayah( gliving one h) is the soul fs innate wisdom, and the yechidah( gsingle one h) is the soul fs identity within g-d fs essence. this is the mystical meaning of the verse [describing the sacrifices: ga fire offering, an aroma that is pleasing to g-d, h4 [as we will now explain: the word ga fire offering h [isheh] corresponds to nefesh; since it is the feminine this word can be also read to mean gwoman h [ishah. also, fire is a symbol for malchut, as in the phrase ga consuming fire. h5 the word nefesh literally means gblowing h; this may be one conceptual link to fire, which on

ng the location of the emotions. the words reiach and ruach are also obviously cognate to each other. 3 mishneh torah, ma faseh hakorbanot 3:14-15. 4 leviticus 1:9, 13, 17, 2:2, 9, 3:5, 23:18; numbers 15:10, 13, 14, 28:8, 24, 29:36. 5 deuteronomy 4:24, 9:3. the arizal on parashat vayikra 414 the four/five letters of the name havayah, the five partzufim, the four/five kingdoms, the five aspects of the sacrifice, and the five levels of the soul, all correspond as well to the four/five worlds. we may thus expand the above charts as follows: sefirah in tohu partzuf in tikun the name havayah aspect of sacrifice level of the soul world atik yomin( gthe ancient of days h) keter arich anpin( gthe long face h) upper thorn of yud the intention of the priest (kohen) yechidah adam kadmon( gprimordial

from ta famei hamitzvot 6 leviticus 1:2. 415 parashat vayikra [second installment] in the previous installment of the arizal fs teachings on this portion of the torah, we established correspondences between the four letters of the name havayah, the five principle partzufim, the five worlds, the five gkingdoms h or levels of life in this world, the five levels of the soul, and the five aspects of the sacrifices. these correspondences are summarized in the following chart: the name havayah sefirah (in tohu) partzuf (in tikun) world kingdom level of the soul aspect of sacrifice atik yomin( gthe ancient upper of days h) thorn of yud keter arich anpin( gthe long face h) adam kadmon( gprimordial man h) soul yechidah the intention of the priest (kohen) yud chochmah abba( gfather h) atzilut( gema

life. once cleansed of this, the soul can proceed with its ascent in the spiritual realms. as we have also explained previously, the purpose of divine punishment is not to exact retribution or vengeance, but to effect the restitution of the soul to its former, proper, spiritual status. 1 ezekiel 1:5-10. 2 3:240-242. the arizal on parashat vayikra (2) 417 with this we can understand the mystery of the sacrifices, which bring close those who are far. the hebrew for gsacrifice h (korban) is from the verb gclose h (karov; the sacrifice is designed and intended to bring the offerer close to g-d. it can also happen sometimes that [the sinner descends and] is found in the animal fs food [in either case, whether he is reincarnated into the animal or its food, the animal] is thereafter offered on t

with eating, and that the same dynamic of rectifying the primordial shattering of the vessels of tohu (which was later acted out in the primordial sin of the tree of knowledge) applies to both. from here come all the sayings of our sages that a man fs table is like an altar and effects atonement for him, the custom to salt the bread 3 exodus 22:30. the arizal on parashat vayikra (2) 418 (just as the sacrifices were salted, and so forth. the cosmic responsibility each of us bears when he lifts his fork to his mouth is evident from this passage, as well .translated and adapted from ta famei hamitzvot the arizal on parashat vayikra (2) 419 parashat vayikra [third installment] in this parashah, we are told that gdo not make any flour-offering that you bring to g-d chametz, for you must not of

re and needs, the individual desensitizes himself to divine concerns, as we said. it is for this reason that inadvertent sins require atonement: they are a barometer of the individual fs level of divine consciousness. if a person commits an unintentional sin, it means that somewhere in his psyche his animal nature is getting the upper hand. therefore, when a man sins [his restitution is] to offer the sacrifice of an animal soul of an animal, for they caused him to sin. then fire descends from on high and burns those sins. the source of the animal soul in man is then cleaned and purified and the man is atoned for, for all these are hewn from the same source. understand deeply the secret of the sacrifices. 7 (arizal_29.doc. the arizal on parashat vayikra (2) 422 the purification of the anima

he sacrifices. 7 (arizal_29.doc. the arizal on parashat vayikra (2) 422 the purification of the animal soul is through g-d fs consumption of a real personification of the animal soul, an animal. an animal, for all its intelligence, is focused almost exclusively on satisfying and caring for its animal needs and instincts. by representing himself to g-d in the form of an animal, the person offering the sacrifice is acknowledging that.to some degree, at least.he has gbecome h an animal. inasmuch as the soul of the inanimate and vegetable [levels of life] are even more clouded, they also impel and assist the animal soul to sin, by virtue of the evil inclination within them. they are therefore [offered] as libations and flour offerings, which are brought from the mineral and vegetable [kingdoms

flour offerings, which are brought from the mineral and vegetable [kingdoms. in this way, all of the four [kingdoms].man, animal, vegetable, and mineral.are rectified. as you know, when adam sinned, evil became intermixed with good, and the forces of evil gained power. in other words, he caused a blemish in all worlds, which now need to be purified anew. therefore, g-d commanded [man] concerning the sacrifices, that he bring together with himself all four fundamental elements, so that they can all be rectified. the mineral kingdom [ascends by means of] salt and water; it derives from the [world of] asiyah. the vegetable kingdom [ascends by means of] flour, oil, and wine; it derives from the [world of] yetzirah. the animal kingdom [ascends by means of] the animals.the flock [i.e, sheep and

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

attributed- kerub of air-man-aquarius zv.5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised by jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the

sitions so as to face neophyte as he enters hall. kerux opens door and admits neo, but does not stand in front of him. frater.,as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gate-way and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolised the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dadouchos makes cross in air with censer, and censes neophyte in silence with three forward swings. between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol o

ore do you seek of me, lord of the 1st degree? phil (prompted by heg) i seek the path of mem, the path of sacrifice. heireus (knocks) be warned, 0, vainglorious one. samson broke down the two pillars and perished. having but one pillar, can you bear up the might of geburah, can you attain strength without the life of tiphareth? 3rd ad. the portal of mem is barred. yet it is well to be willing for the sacrifice itself,is as yet, not fully prepared. for in the path of mem rules the hanged man, the power of the great waters. can your tears prevail against the tide of the sea, your might against the waves of the storm, your love against the sorrows of all the world <182> phil (prompted by heg) let me seek then the path of ayin. 3rd ad. it is open to you to the limit of your strength. heg. retu

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

by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the brethren slay one another; capaneus is destroyed by the lightning which he defies; amphiaraus is swallowed by the earth; and all these are so many allegories which, by their truth and their grandeur, astonish those who can penetrate their triple hieratic sense. aeschylus, annotated by ballanche, gives only a weak notion concerning them, wh

resent ether; this monstrous seduction of nature how shall we define it comprehensively and how characterize its action? to some extent indifferent in itself, it lends itself to good as to evil; it transmits light and propagates darkness; it may be called equally lucifer and lucifuge; it is a serpent but it is also an aureole; it is a fire, but it may belong equally to the torments of infernus or the sacrifice of incense offered up to heaven. to dispose of it, we must, like the predestined woman, set our foot upon its head. in the elementary world water corresponds to the kabalistic woman and fire to the serpent. to subdue the serpent, that is, to govern the circle of the astral light, we must place ourselves outside its currents: in other words, we must isolate ourselves. for this reason

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

hardened to crime and most prone to remorse and fear (3) affected or natural ignorance (4) blind faith in all that is incredible (5) an utterly false idea of god. we must afterwards (1) profane the ceremonies of the cultus in which we believe (2) offer a bloody sacrifice (3) procure the magic fork, which is a branch of a single bough of hazel or almond, cut at one blow with the new knife used for the sacrifice. it must terminate in a fork, which must be armoured with iron or steel, made from the blade of the knife before mentioned. a fast of fifteen days must be observed, taking a single unsalted repast after sundown. it should consist of black bread and blood, seasoned with unsalted spices or black beans and milky and narcotic herbs. we must get drunk every five days after sundown on wine

ed her astrologers and then had recourse to the foulest form of magic, the oracle of the bleeding head, for the sufferer's condition grew worse and more desperate daily. the infernal operation was performed in the following way. aa child was selected, of beautiful appearance and innocent manners; he was prepared for his first communion by the almoner of the palace. when the day or rather night of the sacrifice arrived, a monk, an apostate jacobin, given over to the occult works of black magic, celebrated a mass of the devil at midnight in the sick-room, in the presence only of catherine de medicis and her trusted confidants. it was offered before the image of the demon, having a crucifix upside down under its feet and the sorcerer consecrated two hosts, one black and one white. the white w

affectionate bride during the first felicities of the honeymoon, or of a fortified clarissa made miserable already by a lovelace, or bitterly lamenting her love. we shall not discuss here the impurities of black magic; the subject of philtres: we have done with the coctions of canidia. the epodes of horace tell us after what manner this abominable roman sorceress compounded her poisons, while for the sacrifices and enchantments of love, we may refer to the eclogues of virgil and theocritus, where the ceremonials for this species of magical work are described minutely. nor shall we need to reproduce the recipes of the grimoires or of the little albert, which anyone can consult for themselves. all these various practices connect with magnetism or poisonous magic and are either foolish or cri

ROBERT KIRK WALKER BETWEEN WORLDS

ssom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree of the guardian, and of the sacrificed ones, or sacred kings. in traditional magical visions, the way to the underworld or to the grail castle is often marked by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who meet the male guardian may encounter him at an oak tree (see the trump of the g

itual or magical power to degenerate and become corrupt. the adept is able to walk this road, either for personal ends or for time-bound hierarchical schemes of order and mass control. in either case they may seem to be the road to heaven, but terminate in evil. the second road is that of individual sacrifice for specific aims. it represents the magical sacrifices of the ancient sacred kings, and the sacrifice of christ, which was a similar act upon a greater scale http//www.dreampower.com/kirk_wbw/pg_149.htm (1 of 4 [10/9/2001 12:37:26 am] robert kirk- walker between worlds appendix 4: thomas rhymer 150 with far-reaching implications that are still developing in outer serial time. it may indeed be 'personal righteousness, but there is no moral issue at stake, for it is the ancient sacrifi

RUBY TABLET OF SET

u must risk your deepest self to gain undefiled wisdom. vii. the work [one by one, initiates approach the first guardian, who says] i guard the well of wyrd; the culmination of that which you have wrought. by what work can you claim passage [the initiate responds. if found acceptable, the guardian replies] by this gift, gain the way [the initiate approaches the sorceress of the well, who says] by the sacrifice of self, receive your self. i am thy fate, partake of thine own understanding [she distributes the well's water to the initiate, who drinks it. she also pours a small portion into the initiate's second vessel. with this, the initiate progresses to the second guardian, who says] i guard the well of the eternal present, which stands at the vortex of all that was and shall ever be. by w

ours a small portion into the initiate's second vessel. with this, the initiate progresses to the second guardian, who says] i guard the well of the eternal present, which stands at the vortex of all that was and shall ever be. by what right do you claim passage [the initiate responds. if found acceptable] by this gift, gain the way [the initiate approaches the sorceress of the well, who says] by the sacrifice of self, receive your self. i am the knife's edge, the ever-present now. partake of thine own understanding [she distributes the well's water as above [the initiate progresses to the third guardian, who says] i guard the well of hvergelmir. that through which you have passed and that through which you are passing finds its ultimate expression here in the waters of destiny. by what wi

the minds of the mighty shall rise up illustrious within the throne room of the skull, and that which it conceives, it shall create. move from behind the veil of darkness, o creeping chaos from space; speed thee quickly through the door of thanatos and blast forth from within the angles of the mighty trapezoid, for it is i, nyarlathotep, the dark herald and little horn, who stands before you, and the sacrifice has been offered. through the power of your name azathoth, lord of the first angle, present yourself unto me and be detained no longer. let me gaze upon the semblance of the master of chaos, for the door is open and the stars are right. cloaked in the invisible do they move in the world of men. cloaked are we in vestments of evil, so shall we join them. together we shall move within

of set [the graal (the sigil of the bull of ombos pylon is shown on the computer screen. the magician removes the heart from the stela of the bull of ombos pylon and squeezes the blood into the cup] we are the heart of bata, which is sacrificed ever and anon to itself. as it feeds itself, it grows free from the natural order. drink this blood i have squeezed from the living heart of bata. accept the sacrifice of yourself that you may tear yourself free of the natural order and journey into the outer limits of consciousness [elemental summoning (run the strobe, and- if possible without damaging other equipment- run the tesla coil, or otherwise dramatically suggest lightning] by the might of those assembled i open a window to the north. blow, gale winds, into our ring. come, lightning engen

SALMANRUSHDIE THESATANICVERSES

like much-metamorphosed vishnu, was not so very surprising. rebirth: that's god stuff, too. or, but, then again. not always. there are secular reincarnations, too. gibreel farishta had been born ismail najmuddin in poona, british poona at the empire's fag-end, long before the pune of rajneesh etc (pune, vadodara, mumbai; even towns can take stage names nowadays) ismail after the child involved in the sacrifice of ibrahim, and najmuddin _star of the faith; he'd given up quite a name when he took the angel's. afterwards, when the aircraft _bostan_ was in the grip of the hijackers, and the passengers, fearing for their futures, were regressing into their pasts, gibreel confided to saladin chamcha that his choice of pseudonym had been his way of making a homage to the memory of his dead mother

SATANGEL

on this day the warlock may drink no wine, and will also abstain from eating meat. on tuesday, at the break of day, let him place the feather, taken from the bird, upon the altar together with a new knife. the signs hereafter represented must be inscribed on a sheet of virgin parchment or paper with wine which is the blood of jesus christ: they should be written upon the altar, and, at the end of the sacrifice, the paper should be folded in a new veil of violet silk, to be concealed on the morrow, together with the oblation of the sacrifice and a part of the consecrated host. on the evening of thursday the warlock must rise at midnight and, having sprinkled holy water about the chamber, he must light a taper of yellow wax, which shall have been prepared on the wednesday and pressed in the

SATANIC BIBLE

er than the indulgent force which produces life! the treaders of the path of white light are truly the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically, the victim is destroyed through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the "sacrifice" in ways and means not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the m

human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satanist is aware of the universal custom of the treader of the path of agarthi; the killing of the god. inasmuch as gods are always created in man's own image- and the average man hates what he sees in himself- the inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire to destroy himself or anything for which he stands! it is for this reason he could never willfully harm an animal or child. the question arises "who, then, would be considered a fit and proper human sacrifice, and how is one qualified to pass judgment on such a perso

SATANIC RITUALS

. consequently all is chaos, and anything goes, however irrational, that is against established policy. causes are a dime a dozen. rebellion for rebellion's sake often takes precedent over genuine need for change. the opposite has become desirable, hence this becomes the age of satan. dire as this appears, yet when the dust of the battles settles what truly needed changing will have been changed. the sacrifices will have been offered, human and otherwise, so that long-range development might continue, and stability return. such is the odyssey of the twentieth century. the acceleration of man's development has reached an epic point of change. the evasive theologies of the immediate past were necessary to sustain the human race while the higher man developed his dreams and materialized his p

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ill presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present the mistress of the earth with a bowl containing the blood of the sacrificed priest. the mistress will then wash her hands and face in his blood as a representation of the dark goddess baphomet. the rite itself is concluded with a feast. an alternative ritual of sacrifice is that known as the giving which occurs once every 51 years. the function of human sacrifice according to the order of nine angles occur on two levels. firstly it releases a vast amount of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

y of the movement of the planets and stars in relation to one another in order to predict future events. ataraxia: serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. ba

thplace, owned nothing, attended no college, marshaled no army, and instead of producing books did his only writing in the sand. it was this man, jesus of nazareth, who so affected people that a religion was built around his words and actions. in the early twenty-first century christianity now includes one-third of the world s population as believers. 119 words to know atonement: in christianity, the sacrifice and death of jesus christ to redeem humankind from its sins. baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. church: from the greek, this word refers to the community of all christians. it is also the place where christians go to worship. conversion: when a person adopts a new set of religious beliefs. creed: a

book of the new testament is revelation, which reveals the secrets of the workings of the heavenly world and foretells the second coming of christ. sacred symbols the primary symbol of christianity is the cross, representing the suffering, crucifixion, atonement, and resurrection of jesus. the cross is a strong symbol in churches and often appears on their roofs and in homes. its presence recalls the sacrifice of jesus christ. the cross is also sometimes worn around the neck as jewelry. another early symbol of christianity is the primitive drawing of a fish made of two curving lines, or arcs. in the early days of persecution, if two christians met they could identify themselves to each other by this symbol. one would draw an arc in the sand, and the other would draw a reverse arc to fashio

urth century. on this day, christians attend a special mass. they will listen to a priest read the account of jesus s birth in the bible and sing songs in praise. even for christians who do not practice their faith daily, christmas is an occasion that will bring them back to the church. in the weeks leading up to easter, called lent, christians go without something notable in their lives to honor the sacrifice made by christ when he died on the cross. they attend mass and hear special readings from the bible. pilgrimages pilgrimages for christians are voluntary journeys; they are not required. people make them for a number of reasons. some go in search of a miraculous cure. others wish to renew their faith by visiting sites mentioned in the bible or connected with the life of christ. such

ften inspiring to the religion s followers and may be used by them to focus their prayer or announce their faith, such as if worn as jewelry. just as the assan, or rattle, is a symbol in vodou and the hoop is sacred to the sioux, christianity, hinduism, and jainism have objects that are special to their followers. a prominent symbol of the christian faith is the cross. it represents to christians the sacrifice that the religion s founder, jesus christ (c. 6 bce c. 30 ce, made for them when he died on the cross. the cross is a reminder of jesus s sacrifice, love, and forgiveness. this symbol appears outside and within churches, on the rosary (christian prayer beads, and even on jewelry. both hinduism and jainism share sacred symbols: the aum and the swastika. the aum, or om, in hinduism rep

living in gerar. sarah still wished to get rid of hagar and hagar s son, ishmael, and abraham allowed her to send them away. god saved them, however, and, according to the qur an, mother and son traveled to mecca, where abraham often went to visit them. god had one more test for abraham. he wanted him to sacrifice his son, isaac (in islamic tradition, it was believed that ishmael was to have been the sacrifice) abraham obeyed this command and took his son, who was then probably an adult, to the appointed place, tied him down, and was about to kill him when god called out for abraham to stop. as recounted in genesis 22:12, god said, do not lay a hand on the boy. do not do anything to him. now i the birth of the jews god s blessing of abraham was passed on to abraham s son, isaac. isaac had

es spoken in europe and central asia are descended. thousands of years ago the aryans moved eastward into the indian subcontinent. the arya samaj is a sect of hinduism that preaches dayananda sarasvati s view that the vedas are the only real source of god s truth and that all other developments in the faith since the time the vedas were revealed are false. the arya samaj opposes ancestor worship, the sacrifice of animals, religious beliefs and practices that do not originate in the vedas, and the caste, or social class, system. it also rejects the notion of untouchability, which refers to the lowest caste of indian society, the untouchables, who perform such tasks as disposing of waste and dead animals. the sect is also against child marriage, offerings made to the gods in temples, pilgrim

torm, with the thunder god adad inside, broke out, lasting for seven days and seven nights. after the storm ended, utanapishtim opened a window on the boat to discover that earth was flooded and that all humans had been turned to stone. the boat drifted until it came to rest on mount nimush, where it rested for seven days. utanapishtim then offered a sacrifice to the gods, who smelled the odor of the sacrifice and gathered around him. the gods, particularly enlil, the storm god, were enraged that a human had escaped the flood. enlil accused ea of treachery, but ea pleaded with him to show mercy on utanapishtim and his family. enlil relented and granted immortality to utanapishtim. things to remember while reading the excerpt from the epic of gilgamesh: gilgamesh is believed to be a histori

SEPHER HA BAHIR

hen israel brings a sacrifice before their father in heaven, they are united together. this is the unification of our god. 109. why is this sacrifice called a karban [which means bringing close? because it brings the forms of the holy powers close. it is thus written (ezekiel 37:17, and you shall join one of them to the other, making one stick, and they shall become one in your hands. and why is [the sacrifice] called a pleasant fragrance? fragrance is only in the nose. the sense of smell is through breath, and this is nowhere but in the nose. pleasant (nicho ach) means nothing other than descending. it is thus written (leviticus 9:22, and he descended, and the targum translates this as ve-nachit [having the same root as nicho ach. the fragrance-spirit descends and unifies itself with thos

fragrance is only in the nose. the sense of smell is through breath, and this is nowhere but in the nose. pleasant (nicho ach) means nothing other than descending. it is thus written (leviticus 9:22, and he descended, and the targum translates this as ve-nachit [having the same root as nicho ach. the fragrance-spirit descends and unifies itself with those holy forms, bringing itself close through the sacrifice. it is for this reason that [a sacrifice] is called a karban. 110. there is a name that is derived from the three verses (exodus 14:19-21, and travelled and came and stretched the letters of the first verse, and travelled are arranged in this name in the order that they are in the verse. the letters of the second verse, and came are arranged in the name in reverse order. the bahir 29

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

tain rashness which the first disdains "the purblind see but the receding shore, not that to which the bold wave wafts them o'er" yet in this logic of the prudent and the worldly there is often a reasoning unanswerable of its kind. you must have a feeling, a faith in whatever is self-sacrificing and divine, whether in religion or in art, in glory or in love; or common-sense will reason you out of the sacrifice, and a syllogism will debase the divine to an article in the market. every true critic in art, from aristotle and pliny, from winkelman and vasari to reynolds and fuseli, has sought to instruct the painter that nature is not to be copied, but exalted; that the loftiest order of art, selecting only the loftiest combinations, is the perpetual struggle of humanity to approach the gods

had come at last, when, seeing crime and vice in all their hideousness, and in so vast a theatre, he had found that in vice and crime there are deadlier horrors than in the eyes of a phantom-fear. his native nobleness began to return to him. as he passed the streets, he revolved in his mind projects of future repentance and reformation. he even meditated, as a just return for fillide's devotion, the sacrifice of all the reasonings of his birth and education. he would repair whatever errors he had committed against her, by the self-immolation of marriage with one little congenial with himself. he who had once revolted from marriage with the noble and gentle viola! he had learned in that world of wrong to know that right is right, and that heaven did not make the one sex to be the victim of

t save her life, if thou wilt sacrifice thine own! is it for this thou hast lived on through crumbling empires and countless generations of thy race? at last shall death reclaim thee? wouldst thou save her? die for her! fall, o stately column, over which stars yet unformed may gleam, fall, that the herb at thy base may drink a few hours longer the sunlight and the dews! silent! art thou ready for the sacrifice? see, the moon moves up through heaven. beautiful and wise one, wilt thou bid her smile to-morrow on thy headless clay "back! for my soul, in answering thee from depths where thou canst not hear it, has regained its glory; and i hear the wings of adon-ai gliding musical through the air" he spoke; and, with a low shriek of baffled rage and hate, the thing was gone, and through the roo

an beauty settled round his form, and seemed already to belong to the eternity of which the bright one spoke "as men, before they die, see and comprehend the enigmas hidden from them before (the greatest poet, and one of the noblest thinkers, of the last age, said, on his deathbed "many things obscure to me before, now clear up, and become visible" see the 'life of schiller "so in this hour, when the sacrifice of self to another brings the course of ages to its goal, i see the littleness of life, compared to the majesty of death; but oh, divine consoler, even here, even in thy presence, the affections that inspire me, sadden. to leave behind me in this bad world, unaided, unprotected, those for whom i die! the wife! the child! oh, speak comfort to me in this "and what" said the visitor, wi

SIR WALLIS BUDGE EGYPTIAN MAGIC

yrrh, or cinnamon, shall be put, and take the ring and lay it in the ointment, having first made it pure and clean, and offer it up in the censer with kyphi and myrrh; leave the ring for three days, and take it out and put it in a safe place. at the celebration let there lie near at hand some pure loaves, and such fruits as are in season, and having made another sacrifice upon vine sticks, during the sacrifice take the ring out of the ointment, and anoint thyself with the unction from it. thou shalt anoint thyself early in the morning, and turning towards the east shalt pronounce the words written below. the beetle shall be carved out of a precious emerald; bore it and pass a gold wire through it, and beneath the beetle carve the p. 43 holy isis, and having consecrated it as above written

h had departed from it when it died. the preliminary purifications being ended, and the shadow having been joined to the body once more, the statue or mummy is approached by the men who represent the armed guard of horus; and one of their number, having taken upon himself the character of horus, the son of osiris and isis, touches its mouth with his finger. the kher-heb next made ready to perform the sacrifice which was intended to commemorate the slaughter, at some very early period, of the fiends who were the friends of set. it seems that, p. 195 the soul of horus dwelt in an eye, and that set nearly succeeded in devouring it; but horus vanquished set and saved his eye. set's associates then changed themselves into the forms of animals, and birds, and fish, but they were caught, and thei

fiends who were the friends of set. it seems that, p. 195 the soul of horus dwelt in an eye, and that set nearly succeeded in devouring it; but horus vanquished set and saved his eye. set's associates then changed themselves into the forms of animals, and birds, and fish, but they were caught, and their heads were cut off; set, however, who was concealed in the form of a pig, contrived to escape. the sacrifice consisted of a bull (or cow) or two, two gazelles or antelopes, and ducks. when the bull had been slain, one of the forelegs was cut off, and the heart taken out, and offered to the statue or mummy; the sem priest then took the bleeding leg and touched, or pretended to touch, the mouth and eyes with it four times. the slaughtered gazelles or antelopes and ducks were simply offered be

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e for a youth, a 12- year-old. what went through your mind when that happened? sv: i was terrified! i mean, i was absolutely horrified. i. i. i. i can't describe the terror you feel when you go through something like that. gs: and do you remember the words they were saying as this was going on? sv (pause) the man was in scarlet- he was speaking in latin. and basically he was saying "please accept the sacrifice on this day" and then he said "this sacrifice will seal the ceremony" and then he did it. again, i was so terrified that (sighs) have you ever been in a situation where your heart's racing, but you can't do anything? you're just kind of sitting there, and you're kind of fading in and out? gs: well, i can remember as a youth being frightened, but i don't think i've ever. sv (crosstalk

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inning of a new life for the initiates, who, thereafter, regarded themselves as superior beings. and since dionysus was the lord of death, as well as the lord of life, the initiates believed that their union with him would continue even after death, and that immortality was now within their grasp. the rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. the

e d religious phenomena 199 in1486, malleus maleficarum( a hammer for witches) became the handbook of the professional witch hunters. lyze the best methods of operating against its menace. they perceived the witches as making use of their unholy alliance with satan to corrupt the generative powers of humankind. in addition, they believed that witches sought to depopulate christendom by demanding the sacrifice of children and babies. the tribunal judges of the inquisition examined, tried, and tortured female witches over male witches at a ratio of (depending upon the authority) 10 to 1, 100 to 1, or 10,000 to 1. and beginning with the brutal search for the devil s mark, the inquisitors directed their tortures toward the private parts of the body. once a woman accused of witchcraft found he

hat society at large might expect a serious menace to come. according to blankley, human sacrifice constitutes an alarming trend in new religious cults: desperate people are seeking dramatic revelation and simplistic answers to complex social problems. they are attracted to fringe groups who provide the ritualistic irrationality that they crave. in the last ten years, fringe rituals often include the sacrifice of a human being. dr. al carlisle of the utah state prison system has estimated that between 40,000 and 60,000 humans are killed through ritual homicides in the united states every year. in the las vegas area alone, carlisle asserts, as many as 600 people may die in demoninspired ceremonies each year. based on a synthesis of the studies of certain clergy and psychical researchers, fo

ry religions and cults theoracle at delphi was a major religious site for 2,000 years. beings. and since dionysus was the lord of death, as well as the lord of life, the initiates believed that their union with him would continue even after death and immortality was now within their grasp. the earlier rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. the

o gain advice or aid for the supplicants. before anyone can participate in a macumba ceremony, he or she must undergo an initiation. the aspirants must enter a trance during the dancing and the drumming and allow a god to possess them. once the possession has taken place, the shaman must determine which gods are in which initiate so the correct rituals may be performed. the process is assisted by the sacrifice of an animal and the shaman smearing blood over the initiates. once the initiates have been blooded, they take an oath of loyalty to the cult. later, when the trance state and the possessing spirit has left them, the aspirants, now members of the macumba cult, usually have no memory of the ritual proceedings. m delving deeper huxley, francis.the invisibles. new york: mcgraw- hill, 19

ollege in brownsville. although, on the one hand, it seemed that the cruel executions were used as a disciplinary tool by the drug boss, as in all instances of ritual sacrifice it was learned from surviving gang members that constanzo had promised his followers that they would be able to absorb the spiritual essence of the victims. while santeria s rites are controversial in that they may include the sacrifice of small animals, it is essentially a benign religion. once a serious investigation was made of constanzo s grotesque and gory version of a cult of human sacrifice, it was learned that he had combined aspects of santeria, voodoo, and an ancient t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 286 mystery religions and cults aztec ritual known

the prayer book was bound in human skin; the holy water was urine; and the host was usually a toad, a turnip, or on occasion, true host stolen from a church and desecrated with filth. the rituals completed, it was time for the offering. abbe guilborg stretched out his arms to receive the infant delivered there by the black-robed acolyte, intoning the dark entities astaroth and asmodeus to accept the sacrifice of the child so the supplicants at the black mass might receive the things that they asked. the child was raised aloft and the priest deftly slashed its throat. marguerite, la voisin s stepdaughter, often assisted at the black mass in the capacity of clerk to the celebrating priest. when marguerite happened to find herself with child as the result of a flirtation with a married neigh

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ed. once the association was made between blood and the life force, a large number of magical and religious rituals became centered around the shedding of blood, and thousands of members of ancient priesthoods have raised chalices filled with the dark, holy elixir of life over thousands of altars stained with both animal and human blood. as respect for the spiritual quality of human life evolved, the sacrifice of men, women, and children was considered forbidden. and while in less civilized times the drinking of an animal s vital fluid had been deemed an appropriate way in which to absorb the strength or virility of the lion, the bear, or the boar, religious law now admonished against both the drinking of animal blood and the eating of meat from which the blood had not been thoroughly drai

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wever, was determined to see the templars destroyed and their wealth distributed to the state. for two weeks, the knights imprisoned in paris suffered the rack, the thumbscrew, the pincers, the branding iron, and the fire. thirty-six died under torture without speaking. the rest confessed to every charge the inquisition had leveled against them.the worship of baphomet, a black cat, and a serpent; the sacrifice of babies and the murders of pious knights who opposed them. a grand council was called in paris on may 10, 1310, to review the confessions. but philip fs victory was sullied when 54 of the knights withdrew their confessions and appealed to government and church officials that they had been tortured. they swore that they had remained true to their vows and that they had never practic

kill on the slightest pretext. perhaps one of the members became ill or his crops failed. such misfortunes as these would be sufficient to demand a human sacrifice. a likely victim would be chosen, the date and time of the killing agreed upon, and the executioner, known as the bati yeli, would be selected. the bati yeli wore the ritual leopard mask and a leopard skin robe. it was preferable that the sacrifice be performed at one of the leopard cult fs jungle shrines, but if circumstances demanded a more immediate shedding of blood, the rite could be conducted with the ceremonial twopronged steel claw anywhere at all. the first really serious outbreak of leopardcult murders in sierra leone and nigeria occurred shortly after world war i (1914.18. at that time, it was believed the cult was s

tourist trade. all vodun ceremonies must be climaxed with sacrifice to the loa. chickens are most commonly offered to the loa, although the wealthy may offer a goat or a bull. the possessed usually drinks of the blood that is collected in a vessel, thereby satisfying the hunger of the loa. other dancers may also partake of the blood, sometimes adding spices to the vital fluid. after the ceremony, the sacrificed animal is usually cooked and eaten. the traditional belief structure of the yoruba envisioned a chief god named olorun, who remains aloof and unknowable to humankind, but who permitted a lesser deity, obatala, to create the earth and all its life forms. there are hundreds of minor spirits whose influence may be invoked by humankind, such as ayza, the protector; baron samedi, guardia

THE GOD OF THE WITCHES

's mask (plate iv. i. theseus is sometimes represented with the flowing locks ofthe cretan athlete; this suggests that the slaying may have been a cretan custom, the man representing theminotaur being killed in a battle in which, masked as he was, he could be no match for his antagonist. frazerhas pointed out that minos went to zeus every nine years, and has suggested that this was a euphemism forthe sacrifice of each ruler at the end of that term of years. in the theseus legend the interval of time wasseven years, but the rest of the story so closely resembles other accounts of the sacrifice by. combat that itcannot be disregarded; theseus did not put an end to the custom, he merely relieved athens from sending theyearly victims, who, like the children stolen by the fairies, had to "pay t

acrifice in which the god himself was the divine victim. if this theory is correct it meansthat the witch was the substitute for the god, and explains why in so many cases the devil promised that sheshould have power and riches during the interval before the end came. in all records of the substitute for thedivine victim the mock king is allowed the royal power for a certain length of time before the sacrifice isconsummated. this i take to be the meaning of the numerous stories of persons selling their souls for the sakeof being rich for a term of years and being killed by the devil at the end of that term.as might be expected in an organised and devout community, marriage was regarded as a religious ceremonyand was therefore solemnised at the sabbath by the god himself. these were the eve

d is thought to havedeserved the most cruel of. all deaths for her contumacy in not accepting a god of whom she knew nothing.sacrifices. there were several different forms of sacrifices, all of which involved the shedding of blood. thesimplest, which was done with hardly any religious ceremony, was the pricking of her own person by theworshipper. this might be done either in private or in public. the sacrifice of animals was also a private rite,and never took place at a great sabbath, though it is occasionally recorded at an esbat. the sacrificialanimals were usually a dog, a cat, or a fowl. the animal was offered but not necessarily killed; in the accountof the storm-raising by the witches of north berwick the cat, which had been specially prepared by variousmagical ceremonies, was cast i

y might eat of it, that by this meansthey might never make confession (as they thought) of their witchcrafts. in 1695 one of the bargarranwitches[14] told the court that "their lord (as they called him) gave them a piece of an unchristened child'sliver to eat; telling them, that though they were apprehended, they should never confess, which wouldprevent an effectual discovery."the greatest of all the sacrifices was that of the god himself. this took place at one of the great quarterlysabbaths at the end of a term of years, generally seven or nine. frazer has shown that the dying god wasoriginally the ruler of the tribe, in other words the king. when the custom begins to die out in any country,the first change is the substitution of some person of high rank who suffers in the king's stead;

high rank who suffers in the king's stead; for a few daysbefore his death the substitute enjoys royal powers and honours as he is for the time being actually the king.the next step is when a volunteer, tempted by the desire for royal power though only temporary, takes theking's fate upon himself. then comes the substitution of a criminal already condemned to die in any case, andthe final stage is the sacrifice of an animal. the god of the witcheschapter v. religious and magical ceremonies49when the records of the old religion were made the great sacrifice had reached the last stages. in france agoat was burnt to death at the sabbaths, the creature being called the devil. the ashes were collected for themagical promotion of fertility by strewing them on fields and animals. the gathering up

e had reached the last stages. in france agoat was burnt to death at the sabbaths, the creature being called the devil. the ashes were collected for themagical promotion of fertility by strewing them on fields and animals. the gathering up of the ashes in thecase of joan of arc should be remembered in this connection. it is perhaps worth remarking that when in theseventeenth century, the time for the sacrifice had come the god is always said to be in the form of a largegoat or in his "grand array, which means that in the original rite it was the sacrifice of the horned godhimself.in the primitive forms of the sacrifice elsewhere than in europe the worshippers ate the dead body of the god,or at least some part of it. ceremonial cannibalism is found in many parts of the world, and in all cas

he world, and in all cases it isdue to the desire to obtain the qualities of the dead person, his courage, his wisdom, and so on. when a divinevictim was eaten and the holy flesh thus received into the system, the worshipper became one with the deity.in ancient egypt, as in other places, it was more common to eat the animal substitute or a figure of the godmade in dough or other edible substance. the sacrifice of the god in the person of the king or his substitutewas known from very early times, and has continued in some countries until the present century. it remainedin western europe as long as the cult of the horned god lasted, and i have collected in the chapter on thedivine victim several examples of the royal gods and their divine substitutes. besides these historicalinstances there

, he tried legal cases and passed ridiculous sentences on the offenders. at theend of his term of power he was tried and condemned to be burnt. he was then escorted by the whole villageto the burning place and a ring of fire was made round him. when the flames became uncomfortably hot hejumped through them to safety, leaving his burlesque royal insignia to be destroyed. this is a very late formof the sacrifice; but in pre-christian europe the incarnate god was undoubtedly burnt alive, and it is verycertain that the custom did not die out with the coming of christianity. the burnt sacrifice performed by the"druids" was, i suggest, the offering of the substitutes for the divine king.the "lease of life" granted to certain witches appears to have been another form of substitution for the royal

usual feature of the story is that marks of burning were found afterwards on the dead bodyof the witch or that nothing was left of her but a heap of ashes. in many instances where the exact length ofthe lease of life is mentioned, the term is for seven years or multiples of seven. this coincides with the factthat in the case of the royal gods in england there seems to have been a seven-year cycle.the sacrifice of the god was liable to be confused with a sacrifice to the god by those who were not fullyacquainted with the cult. the recorders claimed that all child-murders, of which the witches were accused,were sacrifices to the devil. child-murders were, however, seldom substantiated and were not more frequentamong the witches than among other classes of society. when the actual testimony o

, or was burnt and the ashes scattered. the incarnate godwas originally the king or chief of the tribe, later his place was taken by a substitute, who was often for a timeallowed the status and insignia of royalty. mock kings, who were put to death at the end of a given term, are awell-known feature of early religions. the god of the witcheschapter vi. the divine victim59the underlying meaning of the sacrifice of the divine victim is that the spirit of god takes up its abode in ahuman being, usually the king, who thereby becomes the giver of fertility to all his kingdom. when thedivine man begins to show signs of age he is put, to death lest the spirit of god should also grow old andweaken like its human container. but until the time of sacrifice arrives no sacrilegious hand may be raiseda

ly as among the africans of to-day.to investigate the subject of the divine victim of the witch-cult it is essential to put aside all preconceivedideas, remembering always that the records were made by the prejudiced pens of monkish chroniclers. thesubject must be approached with the same unbiassed mind as though the religion under investigationbelonged to ancient egypt or to modern savages. that the sacrifice was repeatedly consummated within thehistoric period of our own country and of france depends upon evidence which would be accepted if it wereoffered in respect of an oriental or african religion.there are indications that in england the sacrifice took place every seven years, in normandy, scandinaviaand france every nine years. in the seven-year cycle king edmund was stabbed at puck

he initiates, when in the company of others.joan chose for her protector that great soldier who was of her own religion, and who was later tried andexecuted as a pagan. she announced that she would last only one year, and during that time she receivedalmost divine honours from the common people, but she was quite aware that at the end of that year shewould suffer martyrdom. when the time came for the sacrifice not one of her friends or worshippers stirred afinger to save her. throughout her trial she spoke of her god as "the king of heaven" as "my lord, orsimply as "god; she never mentioned "christ" or "our saviour, or even "our lord. it is only in therehabilitation that she is reported to have used the name of jesus. many people vouched for her having criedjhesu with her last breath, but

ssacre of the danes. with these facts in mind the beating of henry ii in commemoration of becket and thebeating of the breton children in commemoration of gilles de rais assume a strange significance, and pointto the fact that in both cases we are dealing with a ritual murder in which the substitute for the divine kingwas put to death.as late as the fifteenth century it was no longer possible for the sacrifice to be consummated by fire at thehands of the populace, but the church could always be moved to act as the public executioner as had beendone in the case of joan. to the church both gilles and joan were idolators and apostates, both were tried fortheir faith. joan was condemned because she could not prove herself a christian, but gilles' christianity wasbeyond a doubt, and the ordinar

THE GOLDEN ESSENCE

igion, and became a social control organization, that could do nothing more than inculcate people with their own morbid and extreme sense of morality, restrict people s divine creative expressions, and make promises of happy afterlives for all believers. though christianity still retained many of the necessary metaphorical symbols in their mythology, including the mother of god, the divine child, the sacrifice and resurrection, these things, bereft of wisdom and the insights of the mysteries, had become nothing more than objects and puzzles of faith, still full of a mysterious and indescribable allure for some, but lacking the power to lead people to the direct realizations that they indicated. what was missing from the christian equation? simple: awareness, and the understanding of the re

and has to undergo, not unlike the daughter, all of the vicissitudes of fate, and all of the terrors and wonders of the entire fate of humankind. he sacrifices himself to this, that a greater emergence may follow, a greater regeneration, that he may be rise in greater glory, purified and glorified by his ordeal. his sacrifice into matter and into the fate of life and death is a higher harmonic to the sacrifice of the ego or lesser self to the greater, darker and unknown self in the underworld initiation, and like the underworld initiation, it is not fully over until the circle is completed and the glorified essence returns to its source. sacrifice in this sense is the true heart of the male mysteries, and it s many mythological harmonics are easy to see, especially, as i said before, in lo

THE KEY TO THE MYSTERIES

e of him who commands us to forgive our enemies, when one propagates darkness in the name of him who tells us not to hide the light under a bushel, is it just to attribute the crime to the very law which condemns it? say, if you wish to be just, that in spite of religion, much evil has been done upon earth. but also, to how many virtues has it not given birth? how many are the devotions, how many the sacrifices, of which we do not know! have you counted those noble hearts, both men and women, who renounced all joys to enter the service of all sorrows? those souls devoted to labour and to prayer, who have strewn their pathways with good deeds? who founded asylums for orphans and old men, hospitals for the sick, retreats for the repentant? these institutions, as glorious as they are modest

that supreme reason of being that faith calls god<god is reason- also the characteristic error. 19th century philosophy continued this into determinism and the now discredited concept of "natural law> q. is there anything above justice? 102 a. yes; according to faith, there is the providence of god, and the sacrifice of man. q. what is this sacrifice? a. it is the willing and spontaneous surrender of right. q. is this sacrifice reasonable? a. no; it is a kind of folly greater than reason, for reason is forced to admire it. q. how does one call a man who acts according to truth, reality, reason and justice? a. a moral man. q. and if he sacrifices his interests to justice? a. a man of honour. q. an

THE MAGICIAN S KABBALAH

connectiveness" of things postulated by jung in a psychoanalytical context, but a mainstay of occult teachings throughout the ages. the nature of chockmah is the essence of this aspect of manifestation, in that there is no differentiation of events at this stage of the creative process. hanged man the "drowned man" or sacrificed god aspect of this card links with the nature of chockmah as showing the sacrifice of the point of singularity by extending its essence towards manifestation. the card is also symbolic of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is co

phareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. this could be read as the sacrifice of netzach, where sensual passion is tranfused into mystical passion through the path of death, the tarot atu placed on the path uniting netzach and tiphareth. one other aspect of netzach expressed in the psyche is that of the instinctual construct. this construct can be broken into a number of "circuits; bio-survival, emotional-territorial, semantic and socio-sexual. these function

tarot atus of the emperor, the hierophant, and the empress. one could see in this the marriage of the emperor and empress by the hierophant, symbolising the experience of hod on a mystical level. the cards of the paths connecting hod to its companion sephiroth of the tree are as follows: hanged man (geburah) the hanged man represents consciousness drowned in matter as one meaning of the image of the sacrificed god, and as the initiate progresses up the tree, hod is where he first accesses any of the sephiroth above tiphareth, self-awareness. devil (tiphareth) in order to rescue that consciousness, the adept must come to terms with the primal forces represented by the devil, but also unchain his model from his prior perceptions, which is also indicated by this card. the devil is beaten by

ll tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tension, and acts on its counterpart in the heart (ab, which is the vess

THE NECRONOMICON SIMON VERSION

nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the m

rmulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, each of which may be used in their turn. they are approached by seven gat

ation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nergal, lord of the offerings of battle, ravager of the enemy's towns, devourer of the flesh of man, remember! nergal, wielder of the mighty sword, remember! nergal, lord of arms and armies, remember! spirit of the glow of the battlefield, open wide thy gate! spirit of the entrance unto death, open thy gate to me! spirit of the sailing lance, the thrusting sword

rd of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, a

stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come

n the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and the

ge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like rain from the sky issuing like mist from the earth doors do not stop them bolts do not stop them they glide in at the doors like serpents they enter by the windows like the wind idpa they are, entering by the head namtar they are, entering by the heart utuk they are, entering by the brow alal they are, entering by the chest gigim

things. i am before inanna and ishtar i am before nanna and uddu i am before endukugga and nindukugga i am before ereshkigal i am before all things. before me was made nothing that was made. i am before all gods. i am before all days. i am before all men and legends of men. i am the ancient one. no man may seek my resting place. i receive the sun at night and the moon by day. i am the reciever of the sacrifice of the wanderers. the mountains of the west cover me. the mountains of magick cover me. i am the ancient of days. i am before absu. i am before nar marratu. i am before anu. i am before kia. i am before all things. ia! ia! ia! ia sakkakth! iak sakkakh! ia sha xul! ia! ia! ia! utukku xul! ia! ia zixul! ia zixul! ia kingu! ia azbul! ia azabua! ia xaztur! ia hubbur! ia! ia! ia! baxabaxa

ly a strong and able magician may dare raise him. thus, for that reason, his seal is not given. of all the gods and spirits of abomination, kutulu only cannot be summoned, for he is the sleeping lord. the magician can not hope to have any power over him, but he may be worshipped and for him the proper sacrifices may be made, so that he will spare thee when he rises to the earth. and the times for the sacrifice are the same times as the sleeping of marduk, for this is when great kutulu moves. and he is the very fire of the earth, and power of all magick. when he joins with the abominations of the sky, tiamat will once more rule the earth! and this is his seal: and there are four spirits of the spaces, and they come upon the wind, and they are things of the wind, and of fire. and the first c

orbs the evil effluvia of the larvae, and is useful to cleanse the tools with. do not speak first to the demon, but let him speak first to thee. and is he speak, charge him to speak clearly, in a soft and pleasing voice, and in thy tongue, for it will otherwise surely confuse thee and deafen thee with its roar. and charge it to keep its stench that it may not make thee faint. remember not to make the sacrifice either too large or too small, for if it is too small, the demon will not come or, if coming, will be angered with thee so that it will not speak, even when charged, for that is the covenant. and if it be too large, it will grow too large and too fast and will become difficult to control. and one such demon was raised by that priest of jerusalem, abdul ben-martu, and was fed extensiv

ed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the watcher. do not touch it until you want it to depart, for it will depart at a touch and leave thee unprotected for the remainder of the rite, and although a circle is a boundary which none can cross, thou wilt find thyself unprepared to meet the incredible sights that will greet thee outside. remember also the sacrifices to the watcher. they must be regular, for the watcher is of a different race and cares not for thy life, save that he obey thy commands when the sacrifices have been met. and forgetting the elder sign will surely cause thee much grief. and i have seen a race of man that worships a giant cow. and they come from somewhere east, beyond the mountains. and they are surely worshippers of

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

body drowned her image too *the tale of archais, vol. i, p. 21. there he, or now she, meets the great god wandering through the green trees and the cool groves, as jahveh was wont once to do. amidst those shades of ida, where paris adjudged the prize of beauty, overlooking the blue hellespont, the greatest sacrifice, and thereby the purest that love can make, was to be demanded, and freely given. the sacrifice of a woman fs honour to save her lover; in fact to become a prostitute in body, and a virgin in spirit. he, zeus, is gweary of women fs old lascivious breed, h and of gthe large luxurious lips of ganymede. h no freshness, no restraint, no virgin breast, no lips gwithout a taint of lewd imagining, h all the nymphs of those green wooded slopes, all are as brazen and cold as the meretri

THE SECRET RITUALS OF THE OTO

a sacred use, even as an abuse, of the sanctuaries of life, and although there be rites so sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethren called chassidim whose practice is the sacrifice of man. thus preferably a child, but also an adult, is taken from among the gentiles, and ceremonially slain so that not a drop of blood is lost, lest the spirit of the victim, taking refuge in that drop, escape the exorcist. this blood is then consumed as a sacrament, or employed for talismanic purposes. for once the spirit of the slain one is sealed up into the spilt and gathered b

s the essence of man. yet since god is only one because he is three in one; so man is only one when he is two-in-one. as god s essence abideth in himself, so also with the essence of man. yet man not being himself wholly, but part of himself, this essence is not wholly in him. it is found in perfection only without himself, and he can only attain it by virtue of the sacrament of the eucharist. of the sacrifice of the eucharist (read first in the authorised version john iv. 13-16 and 31-32; vi. 27 and 48-58; viii. 38, and st. paul i. cor: x. 1-4, 16-17 and 23-30; xii. 3) the sacrament is administered under two kinds, bread and wine. bread is solid, white, the fruit of the earth, the sustenance of man, the body of christ, the white tincture. wine is liquid, red, the fruit of the vine, the co

bestowed upon thee at thine initiation. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (14 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. now then, entering the privy chapel, do thou bestow at least one hour in adoration at the altar, exalting thyself in love toward god, and extolling him in strophe and antistrophe. then do thou perform the sacrifice of the mass. the elixir being then prepared solemnly and in silence, do thou consume it utterly. and in all this thou shalt direct thy whole will unwavering to the particular purpose of the operation. otherwise, have faith in god, that he may apportion its virtue to thy needs. this is the noblest way, and yet most dangerous; for thereby thou risketh profanation, eating and drinking d

THE HOLY BIBLE KING JAMES VERSION

ouses to smite [you] 12:24 and ye shall observe this thing for an ordinance to thee and to thy sons for ever. 12:25 and it shall come to pass, when ye be come to the land which the lord will give you, according as he hath promised, that ye shall keep this service. 12:26 and it shall come to pass, when your children shall say unto you, what mean ye by this service? 12:27 that ye shall say, it [is] the sacrifice of the lord s passover, who passed over the houses of the children of israel in egypt, when he smote the egyptians, and delivered our houses. and the people bowed the head and worshipped. 12:28 and the children of israel went away, and did as the lord had commanded moses and aaron, so did they. 12:29 and it came to pass, that at midnight the lord smote all the firstborn in the land o

of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration [even] of [that] which [is] for aaron, and of [that] which is for his sons: 29:28 and it shall be aaron s and his sons by a statute for ever from the children of israel: for it [is] an heave offering: and it shall be an heave offering from the children of israel of the sacrifice of their peace offerings [even] their heave offering unto the lord. 29:29 and the holy garments of aaron shall be his sons after him, to be anointed therein, and to be consecrated in them. 29:30 [and] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place] 29:31 and thou shalt take the r

gathering at the year s end. 34:23 thrice in the year shall all your men children appear before the lord god, the god of israel. 34:24 for i will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the lord thy god thrice in the year. 34:25 thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning. 34:26 the first of the firstfruits of thy land thou shalt bring unto the house of the lord thy god. thou shalt not seethe a kid in his mother s milk. 34:27 and the lord said unto moses, write thou these words: for after the tenor of these words i have made a covenant with thee and with israel. 34:28 and he was there with the lord

f his oblation [be] a sacrifice of peace offering, if he offer [it] of the herd; whether [it be] a male or female, he shall offer it without blemish before the lord. 3:2 and he shall lay his hand upon the head of his offering, and kill it [at] the door of the tabernacle of the congregation: and aaron s sons the priests shall sprinkle the blood upon the altar round about. 3:3 and he shall offer of the sacrifice of the peace offering an offering made by fire unto the lord; the fat that covereth the inwards, and all the fat that [is] upon the inwards, 3:4 and the two kidneys, and the fat that [is] on them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 3:5 and aaron s sons shall burn it on the altar upon the burnt sacrifice, which [is] upon th

peace offering unto the lord [be] of the flock; male or female, he shall offer it without blemish. 3:7 if he offer a lamb for his offering, then shall he offer it before the lord. 3:8 and he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and aaron s sons shall sprinkle the blood thereof round about upon the altar. 3:9 and he shall offer of the sacrifice of the peace offering an offering made by fire unto the lord; the fat thereof [and] the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that [is] upon the inwards, 3:10 and the two kidneys, and the fat that [is] upon them, which [is] by the flanks, and the caul above the liver, with the kidneys, it leviticus page 58 shall

f the tabernacle of the congregation. 4:8 and he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that [is] upon the inwards, 4:9 and the two kidneys, and the fat that [is] upon them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away, 4:10 as it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. 4:11 and the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 4:12 even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poure

head of the goat, and kill it in the place where they kill the burnt offering before the lord: it [is] a sin offering. 4:25 and the priest shall take of the blood of the sin offering with his finger, and put [it] upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering. 4:26 and he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. 4:27 and if any one of the common people sin through ignorance, while he doeth [somewhat against] any of the commandments of the lord [concerning things] which ought not to be done, and be guilty; 4:28 or if his sin, which he hath sinned, come to his knowledge: then

he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering. 4:30 and the priest shall take of the blood thereof with his finger, and put [it] upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. 4:31 and he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn [it] upon the altar for a sweet savour unto the lord; and the priest shall make an atonement for him, and it shall be forgiven him. 4:32 and if he bring a lamb for a sin offering, he shall bring it a female without blemish. 4:33 and he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where

f the sin offering, and slay it for a sin offering in the place where they kill the burnt offering 4:34 and the priest shall take of the blood of the sin offering with his finger, and put [it] upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar: 4:35 and he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the lord: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. 5:1 and if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it] if he do not utter [it] then he shall bear

ing [even] the priest shall have to himself the skin of the burnt offering which he hath offered. 7:9 and all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest s that offereth it. 7:10 and every meat offering, mingled with oil, and dry, shall all the sons of aaron have, one [as much] as another. 7:11 and this [is] the law of the sacrifice of peace offerings, which he shall offer unto the lord. 7:12 if he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. 7:13 besides the cakes, he shall offer [for] his offering leavened bread with the sacrifice of thanksgiving o

ointed with oil, and cakes mingled with oil, of fine flour, fried. 7:13 besides the cakes, he shall offer [for] his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 7:14 and of it he shall offer one out of the whole oblation [for] an heave offering unto the lord [and] it shall be the priest s that sprinkleth the blood of the peace offerings. 7:15 and the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. 7:16 but if the sacrifice of his offering [be] a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 7:17 but the remainder of the flesh of the sacrif

that it is offered; he shall not leave any of it until the morning. 7:16 but if the sacrifice of his offering [be] a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 7:17 but the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 7:18 and if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 7:19 and the flesh that toucheth any unclean [thing] shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 7:2

at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 7:19 and the flesh that toucheth any unclean [thing] shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 7:20 but the soul that eateth [of] the flesh of the sacrifice of peace offerings, that [pertain] unto the lord, having his uncleanness upon him, even that soul shall be cut off from his people. 7:21 moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing] and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the lord, even that soul shal

lord, even the soul that eateth [it] shall be cut off from his people. 7:26 moreover ye shall eat no manner of blood [whether it be] of fowl or of beast, in any of your dwellings. 7:27 whatsoever soul [it be] that eateth any manner of blood, even that soul shall be cut off from his people. 7:28 and the lord spake unto moses, saying, 7:29 speak unto the children of israel, saying, he that offereth the sacrifice of his peace offerings unto the lord shall bring his oblation unto the lord of the sacrifice of his peace offerings. 7:30 his own hands shall bring the offerings of the lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved [for] a wave offering before the lord. 7:31 and the priest shall burn the fat upon the altar: but the breast shall be aaron s

rifice of his peace offerings. 7:30 his own hands shall bring the offerings of the lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved [for] a wave offering before the lord. 7:31 and the priest shall burn the fat upon the altar: but the breast shall be aaron s and his sons. 7:32 and the right shoulder shall ye give unto the priest [for] an heave offering of the sacrifices of your peace offerings. 7:33 he among the sons of aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for [his] part. 7:34 for the wave breast and the heave shoulder have i taken of the children of israel from off the sacrifices of their peace offerings, and have given them unto aaron the priest and unto his sons by a statute for ever f

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lly possesses; it being observed that plants and animals grow more by night than by day. the ancients extended this power much further, and supposed that not only the productions of the earth, but the luminaries of heaven, were nourished and sustained by the benign influence of the night. hence that beautiful apostrophe in the electra of euripides, w nux melaina, chusewn astrwn trofe &c. not only the sacrifices to the generative deities, but in general all the religious rites of the greeks, were of the festive kind. to imitate the gods, was, in their opinion, to feast and rejoice, and to cultivate the useful and elegant arts, by which we are made partakers of their felicity.2 this was the case with almost all the nations of antiquity, except the3 egyptians and their reformed imitators the

hat it was also the practice to worship these saints in another manner, which also was derived from the forms of the worship of priapus among the ancients, with whom it was the custom, in the nuptial ceremonies, for the bride to offer up her virginity to priapus, and this was done by placing her sexual parts against the end of the phallus, and sometimes introducing the latter, and even completing the sacrifice. this ceremony is represented in 142 on the worship of the a bas-relief in marble, an engraving of which is given in the mus e secret of the antiquities of herculaneum and pompeii; its object was to conciliate the favour of the god, and to avert sterility. it is described by the early christian writers, such as lactantius and arnobius, as a very common practice among the romans; and

TYSON DONALD NEW MILLENNIUM MAGIC

odin, crucified himself on the eternal ash yggdrasill in order to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through suffering. in the mythology of the maya, the severed head of the sacrificed divine being hun-hunahpu, when placed in a tree, caused the tree to flower. one prominent western interpretation of the cross is endurance-to stand against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a ver

s and boy-conquerors in all walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, and keen insight into the human mind and heart. father-mother is the nature of saints and martyrs. this mixing of the strength and courage of the masculine with the sacrifice and caring of the feminine can be immensely powerful. mother-father is the inwardly or outwardly masculine female. when the polarities are favorably balanced, great individuals result, such as joan of arc, in whose breast the power to command combined with the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it is florence nigh

of their endurance. one of the runes revealed by odin to his people is nyd, which means "the necessity to endure" they would have appreciated full well the meaning of nine days without water. interestingly, there is a japanese bud- dhist initiation that requires the priest undertaking it to go nine days and nights without water or food. this is still practiced today. what is the inner meaning of the sacrifices of odin? to be bound to the tree entails the curbing of the animal will to strike out in passion or hatred as soon as the impulse comes to mind. to mutilate one's own flesh is to proclaim to the depths of being that the pleasures and pains of the body are of secondary impor- tance to enlightenment. finally, to go without food or drink is a symbolic repudi- ation of the worth of mere

owhere near when they take effect. if the runes are being used for some benevolent purpose, such extreme protection is not needed. remember, a gift demands a gift. the gift the magus offers to the spirits of the runes is his or her own lifeblood (or a symbolic substitute for that blood. the ser- vice they perform is their gift in return. however, it often happens that their ser- vice is large and the sacrifice of the magus small. then will the spirits come looking for further payment, which will always be taken in blood, sweat, or tears. the proper use of the runes depends on the understanding of the magus. every case is different. only rarely are the runes employed singly. usually they are com- bined and repeated in series. sometimes they are formed into words of power. using the kabbalis

TYSON DONALD THE POWER OF THE WORD

no accident that the two passages quoted above are parallel. these are the specific curses and blessings attached to the twelve stones set up on the left and right side of the pathway into the new land of the israelites (or on the left and right sides of a single altar) empowered by the blood of the human sacrifices and rendered binding by the presence of the living spirit of god. the spirits of the sacrificed representatives of the tribes were magically infused into the stones, which each had personally selected as his instrument (quite possibly the instrument of his death, by the application of the blood of the sacrifices. this blood served as a kind of baptism of the stones, necessary if the spirits of the tribes, acting as the angels of blessing or wrath, were to be induced to dwell w

involved sacrifice /z but a shared feast. only after this complex rite of passage has been accomplished and all /d q (5 the peoples of the twelve tribes are permitted to cross the river does joshua q7f t k allow the priests who carry the ark of the covenant to step up onto the far bank of the jordan. the ground on the west has been prepared for the recep- efetion of the ark, where god dwells, by the sacrifice of the twelve and the faith rpi. bis of all the people. how do we know that the spirits of the twelve unfortunate men "pre- 7'l.d pared of the children of israel" by joshua really entered into the twelve stones? it is suggested by another act of joshua, where he erects a stone in shechem as a "witness" of the renewed covenant "and joshua said unto all the people, behold, this stone s

t a later date by revisionists to bring the scriptures more in line with the religious practices contemporary with the editors of the old testament books. in the most famous incident, where abraham is tempted by god to sacrifice his first-born son, isaac, as a test of faith, it is said "and abraham built an altar there (gen. 22:9, presumably of unhewn stones in the prescribed manner. in demanding the sacrifice of isaac, god was only asking for what was rightfully his. by law, the first-born male of every mother, human or animal, belonged to god (exod. 34:19-20. the first-born males of sacrificial animals were sacrificed before the altar. the first-born males of non-sacrificial animals were simply destroyed, or redeemed by substituting a sacrificial animal. first-born sons were redeemed by

other. in this way, the structure of the altar would reflect the division of the tribes into groups of six and six, one group on the left and the other on the right, which occurs a number of times in the old testament, most notably in the onyx stones on the shoulders of the high priest, which are each inscribed with the names of six of the tribes. sacrifice involved the sprinkling of the blood of the sacrificed animal, or human, upon the stones of the altar; alternately, the blood was dashed down the twelve stones 73 at the base of the altar, but this was probably a later practice. it was magically important that the blood baptize the altar stones if the spirit of god was to be made to reside within the stones. blood was believed to be the vehicle of the life force. blood splashed upon the

on the stones of the altar; alternately, the blood was dashed down the twelve stones 73 at the base of the altar, but this was probably a later practice. it was magically important that the blood baptize the altar stones if the spirit of god was to be made to reside within the stones. blood was believed to be the vehicle of the life force. blood splashed upon the stones conveyed the life force of the sacrifice, which rested in the blood, to god, who resided in the stones. the act of killing itself was not nearly so significant, magically, as the sprinkling of blood. stones had other uses besides the building of altars. when the prophet jeremiah wished to punish the men and women of judah who had gone to live in egypt, he took "great stones" and buried them in the soft clay in the brickkiln

which the enlightenment of god enters into a human. at this point the letters on urim and thummim lit up and spelled out the answer sought by the priest (see kaplan, meditation and the bible [weiser, 19781, p. 142. this notion that the stones worn by the high priest emitted holy light was pervasive. josephus declares that the onyx stone on the priest's right shoulder shone when god was present at the sacrifice "bright rays darting out thence, and being seen even by those that were most remote (antiquities, 3.8.9. he goes on to say that the twelve stones on the breastplate shone with light just before a battle to indicate that the jews would be victorious, but adds "now this breastplate, and this sardonyx, left off shining two hundred years before i composed this book [published a.d. 931, g

WESTERN MANDALAS OF TRANSFORMATION SR AL

tirial: intelligence of mercury 260: grzim: gerizim (deut. 11: 29; josh. 8: 33) 260: sr, sar: ill-humored (godwin) root: all ideas of disorder, contortion; also return, education, new direction 260: vrdim, veradim: roses 260: krm, kerem: vineyard 260: tzmtzm, tzimtsen: to contract or draw together 260: h-mrh, the moriah: i. e. jerusalem (g. g. locks. the land of moriah was said to be the site of the sacrifice of isaac, upon which the temple of solomon was later built (2 chron. 3: 1) 260: monnim, monnim: soothsayers 260: rkil, rekil: talebearer *260: benedictus dominus noster: our blessed lord 2080: theosophic extension of the planetary line 2080: thpthrthrth, taphthartharath, spirit of mercury 2080: artificer's fire (greek (john michell) 2080: light and fire in greek (michell) 2080: first

WHO ARE THE DRACONIANS

eptilian agenda/who are the draconians.htm (4 of 68 [8/25/2000 17:19:57] adam essentially having squandered his birthright to the planet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who were willing to enforce this title by active faith over the enemy "without, by first conquering the enemy "within. since the humans were composed both o

WICCA EIGHT SABBATS OF WITCHCRAFT

ook for free on: www.abika.com 27 h a r v e s t h o m e= by mike nichols* there were three men came out of the west, their fortunes for to try, and these three men made a solemn vow, john barleycorn must die* despite the bad publicity generated by thomas tryon's novel, harvest home is the pleasantest of holidays. admittedly, it does involve the concept of sacrifice, but one that is symbolic only. the sacrifice is that of the spirit of vegetation, john barleycorn. occurring 1/4 of the year after midsummer, harvest home represents mid-autumn, autumn's height. it is also the autumnal equinox, one of the quarter days of the year, a lesser sabbat and a low holiday in modern witchcraft. technically, an equinox is an astronomical point and, due to the fact that the earth wobbles on its axis sligh

WICCA WITCHCRAFT TODAY

er questioned or reasoned about, it always remains the irresistible factor of life. this power is a divine gift and therefore induces more than merely sex attraction. with any woman, young, beautiful and vivacious, her influence for good or evil is overwhelming. when moved by high principle and purpose, womankind can elevate and ennoble man- a suggestive inquiry, etc, by a.j. attwood. not only in the sacrifices to the generative gods, but in the worship of every god the religious ceremonies of the greeks and of all the ancient peoples were happy and involved feasting, dancing in the gods' honour and rejoicing generally, with the exception of the later jews and possibly of the egyptians: many of the egyptian festivals were happy but some were not, because they had many and diverse gods. it

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wretch shall roam, secluded from society and home: devoid of trust in the most trifling cause, and unprotected by the injured laws. when danger calls, and delegates should meet, let not the senate wait for tardy feet; f

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ond the necessities of body is pure vulgarity. a picture which to the cultured eye beautifully portrays a given subject, nevertheless appears to the savage a confused patchwork of streaks, so the extended perceptions of a citizen of the universe are not grasped by those whose thoughts dwell within the sphere of the personal life. the road to the summum bonum lies therefore through self-sacrifice, the sacrifice of the lower to the higher, for behind that higher self lies the concealed form of the antient of days, the synthetical being of divine humanity. these things are grasped by soul; the song of the soul is alone heard in the adytum of god-nourished silence! 8 of 13_ notes* this powerful guild was the guardian of chald an philosophy, which exceeded the bounds of their country, and diffu

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

s higher than this, for it extends from the aspect of hokhmah that is in keter, which is the inwardness of keter that is above the order of concatenation. therefore, the torah is not garbed in time or place, as in the dictum whoever is engaged in the teachings about the burnt offering, it is as if he sacrificed a burnt offering, 91 for even though now is not at all the time or place [for offering the sacrifice, even so by means of engagement with the torah as it pertains to this law, it is as if he actually sacrificed a burnt offering. since the torah emanates from ein sof, which is above the order of concatenation, it is not garbed at all in time or place.92 inasmuch as torah emanates from ein sof, it cannot be subject to the laws of space and time just as the destruction of the temple, a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s of the dragon fall back, but on the upper half there is depicted a tremendous and a flaming god, the fully initiated man: the adept who has attained his supreme initiation. it will be noticed that in the 4=7 diagram the heads of the dragon have seized the sephiroth but, as before remarked, on the lid of the pastos they are falling back from the figure on the cross: they are dispossessed only by the sacrifice of the lower self. recall to your mind that passage in one of the eddas "i hung on the tree three days and three nights, wounded with spear, myself, a sacrifice offered to my (highest) self: odin unto odin" it will furthermore be noticed that this way of looking at the matter at once makes a reconciliation between the account in the gospel of the christ as a calm, peaceful, and pitif

s word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mourning of isis: the sign of typhon and apophis: x the sign of osiris risen:=lvx the light of the cross, or that which symbolizes the way into the divine through sacrifice. so that the symbolism in its entirety represents the exaltation of the initiate into the adept. th

grade. the two bells are the yechidah and the chiah, the two stages of the soul he has yet to experience. the reception of the postulant with the words "heat and burden of the day" allude to the solar power of tiphareth, and the knowledge and work that went with that grade. the place of rest "east of the sun and west of the moon" is shown on the seal of the order of the r.r. et a.c. and refers to the sacrifice man must make to advance in the order. the second knock shows that the postulant has attained the knowledge of the second order and has the right of admittance. the third knock of three batteries shows that the postulant is ready to experience the unification of the three higher phases of the soul. three bells sound the unification has begun. standing in the sign of osiris slain, the

own individual spirit that the higher powers can be moved into action. for kerux this represents a kind of death. the death of the self. he realizes that he himself is nothing and can do nothing, and that all his abilities and powers, together with his separate spiritual self, must be sacrificed. then, in silence and without prompting, he sets out from the north on a higher spiritual quest; after the sacrifice, follows a conscious new orientation of the will towards the higher in a spirit of silent submission. it might help us to understand the next point in the ceremony if we recall that the celestial equator is, occultly speaking, a projection into cosmic space of the spiritual life centre of the earth. this has just been symbolically enacted by the four officers who take their elemental

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