Michael Wynn's Occult Reference Library
THE WATER,THE WATERS

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s, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my

tions of the following: heat and dryness fire heat and moisture air cold and dryness earth cold and moisture water there are twelve zodiacal signs, and they are: 1 aries, the ram a 2 taurus, the bull _b 3 gemini, the twins c 4 cancer, the crab d 5 leo, the lion e 6 virgo, the virgin f 7 libra, the scales g 8 scorpio, the scorpion h 9 sagittarius, the archer i 10 capricorn, the goat j 11 aquarius, the water-bearer k 12 pisces, the fishes l these twelve signs are distributed among the four triplicities, or sets of three signs, each attributed to one of the four elements. they represent the operation of the elements in the zodiac. thus, to fire are attributed: aries a leo e sagittarius i to earth are attributed: taurus b virgo f capricorn j to air are attributed: gemini c libra g aquarius k t

1 10 INITIATION CEREMONY

black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

r 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 circuitum currentes, carmine nefando dedicantes; dial. 3, 28. this head of a she-goat (or he-goat) was reared aloft

cing of sacrifice was probably of a spotless white; and in later lawrecords snoiv-whitc pigs are pronounced inviolable* the votiaks sacrificed a red stallion, the tcheremisses a tohite. when under the old german law dun or pied cattle were often required in payment of fines and tithes, this might have some connexion with sacrifices; for witchcraft also, animals of a particular hue were requisite. the water-sprite demanded a hlack lamb, and the huldres have a hack lamb and hlack cat offered up to them (asb. 1. 159. saxo gram. p. 16 says; rem divinam facere fnrvis hostiis; does that mean hlack beasts? we may suppose that cattle were 1 or will any one trace this incident in the reynard to the words of the vnlgate in matt. 22, 4: tauri mei et altilia occisa sunt, venite ad nuptias; which merel

y fri(5]?iof's fault a baked baldr falls into the fire, the fat blazes up, and the house is burnt down. according to voetius de superstit. 3, 122 on the day of paul's conversion they placed a figure of straw before the hearth on which 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

bif (germ, beben) signifies motus, aer, aqua, the quaking element, and the as \vsq is lenis, ohg. lindi, on. linr (for linnr; an as. biflise, beoflise, ohg. pepalindi, might be suggested by the soft movement of the air, a very apt name for tlie all-penetrating god; but these forms, if they gave rise to the norse term, are no longer found in as. or ohg. wuotan's dominion both over the air and over the water explains, how it is that he walks on the waves, and comes rushing on the gale. it is 05inn that sends wind to the ships, fornm. sog. 2, 16, hence a good sailing wind is called oshahjrr, ssem. 16o, i.c^oskahyrr\>yrv is from byrja, ohg. purran, to rise, be lifted up. it is in striking accord with this, that the mhg. poets use wunschivint in the same sense; hartmann says, greg. 615: do sand

iind wie solches von dem hausmann nicht gesetzt worden, gehort cantori de liove landes' hannoversche landesblatter 1833, p. 30. 3 liintzel on farmers' burdens in hildesheim 1830, p. 205. hannov. mag. 1833, p. 693. protocols of 1742-3 in an article' on the stoning of jupiter' hannov. landesbl, ubi supra. thunar, 191 the logs to express contempt? in swit;^erland the well-known throwing of stones on the water is called heidcn werfen, heathenpelting; otherwise' den herrgott losen, vater nnd mutter losen' releasing, ransoming? tobler 174 (see suppl. i do not pretend to think it at all established, that this jupiter can be traced back to the timnar of the old saxons. the custom is only vouched for by protocols of the last century, and clear evidence of it before that time is not forthcoming; but

3 8 INITIATION CEREMONY

ian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the propert

es, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) bef

tness wherein all the rivers of being seek to lose themselves, which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in the air in front of tablet with his scepter. hiero: depart ye in peace unto your abodes and habitations, may the blessing of el be upon you. be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero:

4 7 INITIATION CEREMONY

hus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereu

e placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the g

re base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yie

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however

al coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circl

grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects o

ed with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlight and continue to exhale, still with your eyes open, continuing to direct the healing light* let the moon shine into a silver or crystal bowl of water. before bedtime, tip the water into your bath so you can absorb the moon energies through your pores. whenever you feel stressed, visualise the moon, close your eyes and gently inhale; peace will come to you because you gave it out to others. you will find more detail on moon magick in the chapter on moon energies. a sun magick ritual for energy because it can be dangerous to look directly at the sun, catch your sunli

of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some people prefer to pass round a crystal ball or a large piece of uncut crystal. a crystal is helpful if you fi

ABRAMELIN3

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

a square of c f squares. talah means a young lamb, or kid, according to whether its root terminates with aleph or he (5) c a r a c a r i o a r i r i r a o i r a c a r a c (6) m o r e h o r e h o s o r i of abramelin the mage 190 the twenty-fifth chapter. o walk upon, and operate under, water( b) to swim for c e hours without becoming wearied( c) to remain under water for c hours( d) to rest upon the water for c e hours. notes to chapter xxv (a) the symbols of this chapter are manifested only by the angel, or by the guardian angel (b) abraham does not state to what prince this operation is submitted (c) the familiar spirits cannot well execute the operations of this chapter (d) no especial instructions are given by abraham regarding this chapter (1) n a h a r i a m a a h a r i a m a a q q

ADEPTUS MINOR INITIATION

t hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chameli

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

and upon mystic theories concerning the therapeutic and thaumaturgic properties ascribed to various parts of the body. if, for instance, you can conquer the nerve udana, you can wlk on water. but who the devil wants to talk on water? swimming is much better fun (i bar sharks, sting-rays, cuttle-fish, electric eels and picanhas. also trippers, bathing belles and mr. lansbury) alternatively, freeze the water and dance on it! a great deal of hindu endeavour seems to consist in discovering the most difficult possible way to attain the most undesirable end. 10. when you start tying yourself into a knot, you will find that some positions are much more difficult and inconvenient than others; but that is only the beginning. if you retain 'any' posture long enough, you get cramp. i forget the exact

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ss than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than that; but here, authentic and, as i imagine, indignant, his ghost stalks grimly. here, too are marble basins hollowed--and hallowed--by the drippings of the water which creates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and

ALEISTER CROWLEY ACROSS THE GULF

. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i would walk on my hands around the room; i even succeeded in hopping on one hand. next, i would climb each of the twenty-four smooth pillars. next, i would practise the seventy-two athletic postures. also in many other ways i would strive to make my strength exceeding great; and all this i kept most secret from my guardians

did i swathe them one by one in the grave-clothes of osiris, binding upon the breast and image, truly consecrated, of the god, with a talisman against the four elements. then i set them one by one upon a narrow and lofty tower, balanced, so that the least breath of wind would blow them off into destruction. those whom the air spared i next threw into nile where most it foams and races. only a few the water gave back again. these, however, did i bury for three days in the earth without sepulchre or coffin, so that the element of earth might combat them. and the rare ones whom earth spared i cast upon a fire of charcoal. now who is prepared for these ordeals (being firstly attuned to the elements) findeth them easy. he remains still, though the tempest rage upon the tower; in the water he fl

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they

; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the power of our master enki, lord of the seas, and master of magick, father of marduk, fashioner of the magick name, the magick number, the magick word, the magick shape. so, therefore, the priest who governeth the works of fire, and of the god of fire, gishbar called gibil, must firstly sprinkle with the water of the seas of enki, as a testament to his lordship and a sign of the covenant that exists between him and thee. know, thirdly, that by the power of the elder gods and the submission of the ancient ones, thou mayest procure every type of honour, dignity, wealth and happiness, but that these are to be shunned as the purveyors of death, for the most radiant jewels are to be found buried de

s become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worship

s is the conjuration, which thou recite forcefully: the great conjuration of all the powers spirit of the sky, remember! spirit of the earth, remember! spirits, lords of the earth, remember! spirits, ladies of the earth, remember! spirits, lords of the air remember! spirits, ladies of the air, remember! spirits, lords of the fire, remember! spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of

s word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of arguments, between two people or between two nations, or even, it is said, between two worlds. the scent of peace is indeed sweet to this power, whose word is mashinnanna and whose seal is this: the twentieth name is suhrim seeks out the worshippers of t

ALEISTER CROWLEY BOOK OF LIES

. the fire that twisteth itself and burneth like a scorpion. i, the unsullied ever-flowing water. h. the interpenetrating spirit, without and within. is not its name abrahadabra? i. the unsullied ever-flowing air. l. the green fertile earth. fierce are the fires of the universe, and on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elemental forces. the title is the sanskrit for that, in its sense of "the existing. this chapter is an attempt to

ALEISTER CROWLEY LIBER CHANOKH

he portions of the earth delivered by nalvage, what say you? and was told the tables be true. possibly it follows a golden dawn correction of the tablets. 8: it is stated (see, e.g. the working of 26th june 1584, tfr p. 180) that this name and the following should be reversed to call forth and compel the cacodaimons (the three-letter names. 9: examples in this and the two following are taken from the water of water lesser angle. 10: the rules for prefixing black cross letters to names drawn from the kerubic and servient squares are nowhere stated in chanokh. the rule apparently used by dee (vide the lists of names in the book of supplications and invocations in sloane ms. 3191) was to use the black cross letter on the same row of the general view of the tablets as the name you were working

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

on of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< when he has mastered her, so as to heal his father (amfortas, avenge him (osiri

called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is the sun in the south. the ancient initiates, 35 dwelling as they did in lands whose blood was the water of the nile or the euphrates, connected the south with life-withering heat, and cursed that quarter where the solar darts were deadliest. even in the legend of hiram, it is at high noon that he is stricken down and slain. capricornus is moreover the sign which the sun enterers when he reaches his extreme southern declination at the winter solstice, the season of the death of vegetation

ample, v.i.t.r.i.o.l. gives a certain regimen of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of thei

easurable in terms of its elements> on the other hand, if you purchase without haggling you will find that along with your purchase the vendor has thrown in 64 the purse of fortunatus. no matter in what extremity you may seem to be, at the last moment your difficulties will be solved. for there is no power either of the firmament of the ether, or of the earth or under the earth, on dry land or in the water, of whirling air or of rushing fire, or any spell or scourge of god which is not obedient to the necessity of the magician! that which he has, he has not; but that which he is, he is; and that which he will be, he will be. and neither god nor man, nor all the malice of choronzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have

nus, you do not succeed if there are traces of saturn mixed up with it. that is a mere logical commonplace: in magick one must go much farther than this. one finds one's analogy in electricity. if insulation is imperfect, the whole current goes back to earth. it is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. it is no good building a ship if the water can enter, through however small a hole. that first task of the magician in every ceremony is therefore to render his circle absolutely impregnable<truth in "konx om pax. the circle (in one aspect) asserts duality, and emphasizes division> if one littlest thought intrude upon the mind of the mystic, his concentration is absolutely destroyed; and his consciousn

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ance of routine. this is where your banishings and invocations come to the rescue. of course, i am not here referring to the approach to sanctuaries which of necessity are closely guarded, but merely to the recognition of a new-comer to that part of the world in general. of course all these miracles are very naughty of you; they mean that your magical power has sprung a few small leaks; at least, the water is oozing between some planks not sealed as hermetically as they should be. but oh and this is naughtier still- it is a blessed, blessed comfort that they happen, that chance, coincidence and all the rest will simply not explain it all away, that your new vision of life is not a dream, but part and parcel of experience for evermore, a real as any other manifestation of reality through se

ning life bears witness to some interruption of its flow, just as a ripple on an even stream tells of a rock submerged. the fiercer the torrent and the bigger the obstacle, the greater the disturbance to the surface- have i not seen them in the bralduh eight feet high? lethargic folk with no wild impulse of will may get through life in bovine apathy; we may well note that (in a sense) the rage of the water seems to our perturbed imagining actually to increase and multiply the obstructions; there is a critical point beyond which the ripples fight each other! that, in short, is a picture of you! you have mistaken the flurry of passing over some actual snag for a snag in itself! you put the blame on to your own quite rational attempts to overcome difficulties. the secret of the trick of getti

ells.14) for true magick means "to employ one set of natural forces at a mechanical advantage as against another set- i quote, as closely as memory serves, thomas henry huxley, when he explains that when he lifts his water-jug- or his elbow- he does not "defy the law of gravitation" on the contrary, he uses that law; its equations form part of the system by which he lifts the jug without spilling the water. to sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way clash with science or magick. call it a new religion, then, if it so please your gracious majesty; but i confess that i fail to see what you will have gained by so doing, and i feel bound to add that you might easily cause a great

akebelieve "masters" need i refer to the fact that most of the unco' guid are penny plain hypocrites. a little less vile are those whose prejudices are freudian in character, who "compound for sins that they're inclined to, by damning those they have no mind to" even when, poor-spirited molluscs, they are honest, all that twaddle is negation "hang your clothes on a hickory limb, and don't go near the water" does not produce a gertrud ederle. thank god, the modern girl magic without tears get any book for free on: www.abika.com 238 has cast off at least one of her fetters- the ceinture de chast t! perhaps we have now relaxed enough; we see that the "holy man" is not such a fool as he looks; and we may get on with our excursions into the "morality" of the law of the new aeon, which is the ae

ALEISTER CROWLEY MEDITATION

f 41 the body comes into contact with every atom in the universe all at once" is the description bhikku ananda metteya gives of it. the root of the tongue gives the "ideal sound; and the pharynx the "ideal sight<tiger, the student acquires that strength. conquer "the nerve udana" and you can walk on the water "samana" and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. for instance, by conquering earth, one could take a short cut to australia; or by conquering water, one can live at the bottom of the ganges. they say there is a holy man at benares who does this, coming up only once a year to comfor

ses of breathing- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself to do them despite any conditions that may exist. having conquered internal resistance one may conquer external resistance more easily. in a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water. when the will has thus ceased to be intermittent, it becomes necessary to consider its size. gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. and a will, however single and however constant, may still be of no particular use, because the circumstances which oppose it may be altogether too strong, or because it is for some reason

to learn latin will stand us in good stead when we wish to do something quite different. at school our masters punished us; when we leave school, if we have not learned to punish ourselves, we have learned nothing. in fact the only danger is that we may value the achievement in itself. the boy who prides himself on his school knowledge is in danger of becoming a college professor. so the guru of the water-walking hindu only meant that it was now time to be dissatisfied with what he had done- and to employ his powers to some better end. and, incidentally, since the divine will is one, it will be found that 74 there is no capacity which is not necessarily subservient to the destiny of the man who possesses it. one may be unable to tell when a thread of a particular colour will be woven into

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

. there is an apparent contradiction between this attitude and that of the master of the temple. what can possibly be more selfish than this interpretation of everything as the dealing of god with the soul? but it is god who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our

ALEISTER CROWLEY SEPHER SEPHIROTH

eastern man h, scil. ancient) nwmdq md) gall, bile hrm spirit of god l) xwr 246 myrrh rwm vision, aspect h)rm height, altitude mwr gabriel: archangel of water (lit. gmighty one of god h) l)yrbg 247 to overwhelm (ps. 77:17; a flood mrz light, luminary rw)m the symbolic sense (i.e. of scripture, etc; see 400& 510) zmr 248 the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwg

qtw# babalon: the victorious queen (lit. ggate of the gods h; see liber 418 *n(l)b)b zion *nwyc height, altitude *mwr 807 blasphemed *pdg the beard (s.d. cap. 2; lingam (qnz *nqz to overwhelm (ps. 77:17; a flood *mrz 808 the brazen serpent (ii kings 18:4; cf. 1121) nt#xn under txt pure, innocent *px balances (ch *nynz)m the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447*)rb md) mercy; womb; vulture *mxr to steam; darkness *k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, token

ALEISTER CROWLEY THE I CHING

steer. rebellion? honesty has nought to fear. bound? on the brink? repent and take thy way! 48 the zing hexagram moon of air- zing: well; the common fountain of increase. if kept with care, its virtues never cease. muddy or dried, what use? beware decay. leaky: for shame! the worker is disgraced. clear, but unused; how senseless is the waste! well laid and lined, how noble the display. come drink the water- cold, pellucid- chaste. here to the brim it bubbles- go thy way! 49 the ko hexagram water of sun- ko: change; men doubt until their dullness sees the change wisdom can foretell with ease. at first; though art bound with strips of yellow hide. wait then a little, time's a friend to thee. haste may wreck all; discuss thy plans untried. first gain men's confidence; then saddle and ride! sw

ALEISTER CROWLEY THE LOST CONTINENT

the whole archipelago, and must be separately described .pa v. of the high house of atlas, of its inhabitants, and of their manners and customs, and of the living atla. the high house was separated from its nearest neighbor by over twenty miles of sea. its diameter was about an half-mile and its height four miles. it had no plains at the base, and its cliffs went absolutely sheer and smooth into the water. it was in shape a flattish cylinder, but the top broadened into a pointed knob, somewhat in the style of st. basil's at moscow. there was not a trace of vegetation, which by the way was despised by the atlanteans. a child would pick a flower contemptuously thinking "you cannot even move about, or pet it as an english degenerate woman does a dog. the only entrance was by an orifice at th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

applies to earth. as most people know, in the moon the rate is only one-sixth as great. but, even on earth, it differs in a marked manner between the poles and the equator, and not only so, but it is affected by so small a matter as the neighborhood of a mountain. it is similarly inaccurate to speak of "repeating" an experiment. the exact conditions never recur. one cannot boil water twice over. the water is not the same, and the observer is not the same. when a man says that he is sitting still, he forgets that he is whirling through space with vertiginous rapidity. it is possibly such considerations that led earlier thinkers to admit that there was no expectation of finding truth in anything but mathematics, and they rashly supposed that the apparent ineluctability of her laws constitut

inite and unknown' at work upon it. this being the case, we may be sure that our apparatus is inherently incapable of discovering the truth about anything, even in part. let me illustrate. i see a drop of water. distrusting my eyes, i put it under the microscope. still in doubt, i photograph and enlarge the slide. i compare my results with those of others. i check them by cultivating the germs in the water, and injecting them into paupers. but i have learnt nothing at all about 'the infinite and unknown' merely producing all sorts of different impressions according to the conditions in which one observes it! more yet, all the instruments used have been tested and declared "true" on the evidence of those very eyes distrust of which drove me to the research. modern science has at last grown

way? i deny not this hastily, nor affirm; for it is in mine won nature to think that in this matter the sum of wisdom is silence. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for awhile by the play of the water, and by this analogue thou mayst understand the nature of this mystery of the path of perfection" al ii,57 "he that is righteous shall be righteous still; he that is filthy shall be filthy still" the old comment 57. a quotation from the apocalypse. this god is not a redeemer: he is himself. you cannot worship him, or seek him- he is he. and if thou be he, well. the new comment this, and

ALEISTER CROWLEY THE OTO GNOSTIC MASS

nst his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitential music. the priest: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar

ALEISTER CROWLEY THE QABALAH

seful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basi

ALEISTER CROWLEY THE SWORD OF SONG

un. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and

ge indeed! and he turned his thought to himself, and saw that in his heart was also a change: so that he cried, who then am i? and he saw that all this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery. the soul, he said, the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again. and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three

ALEISTER CROWLEY EQ I 1

ed me; my expectations, i am afraid, were now tuned far above the ordinary. it was in chelsea, high up, in a rickety old house overlooking a dingy road and barges drawn up on the slimy, fetid mud-banks. and yet, even here, romance was present for the romantic; the fog-wreaths curling over the river clothed the houses opposite in soft mystery, as if they had been draped in blue samite, and through the water-laden air the sun glowed round and red as a fiery wheel of pha ton's chariot. the room was very bare; by the broad low window stood a large deal table crowded with instruments and glasses; strong electric lamps on the right and left testified to the prolonged labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off

the stable of the sun, she placed her child in the manger of the moon. likewise was mithras born under the tail of the sea-goat, and horus, and krishna- all mystic names of the mystic child of light. i am the ancient child, the great disturber, the great tranquilliser. i am yesterday, to-day, and to-morrow. my name is alpha and omega- the beginning and the end. my dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great

wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princess, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i becom

ng of many jewels. o where art thou, my loved one, whose eyes are as the blue of the far-off hills? o where art thou whose voice is as the murmur of distant waters? i stretch forth mine hands and feel 205 the rushes nodding in the wind; i gaze through the shadows, for the night mist is rising from the lake; but thee i cannot find. ah! there thou art by the willow, standing between the bulrush and the water-lily, and thy form is as a shell of pearl caught up by the waves in the moonlight. come, let us madden the night with our kisses! come, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morning before the arrows of day? now i can see thee no more; thou art gone, and the darkness hath swallowed thee up. o wherefore hast thou left me, me w

ome, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morning before the arrows of day? now i can see thee no more; thou art gone, and the darkness hath swallowed thee up. o wherefore hast thou left me, me who loved thee, and wove kisses in thine hair? behold, the moon hath followed thee! now i see not the shadows of the woods, and the lilies in the water have become but flecks of light in the darkness. now they mingle and melt together as snow-flakes before the sun, and are gone; yea! the stars have fled the skies, and i am alone. how cold has grown the night, how still! o where art thou! come, return unto me, that i stray not in vain; call unto me that i lose not my way! lighten me with the brightness of thine eyes, so that i wander not

ALEISTER CROWLEY EQ I 5

nd because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, saying 'it will not come nigh me- for even by the falling of drops, the water-jar is filled. the wise man becomes full of good, even if he gather it little by little? he who does his best, he who strives, albeit failingly, to follow what is good, to eschew what is evil, that man will grow daily the more powerful for his striving; and every wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever ma

the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good sankh ras, we have the key to the entire system of the purification and culture of the mind, which constitutes the practical working basis of the buddhist religion. if we consider the action of a great and complex engine- such a machine as drives a steamship through the water- we will see that there is, first and foremost, one central and all-operationg source of energy; in this case the steam which is generated in the boilers. this energy in itself is neither 1 sila must then be defined as the discipline essential to mental concentration, and this will vary with race, climate, individuality, etc. etc- a.c. good nor bad- it is simply "power" and whether that

r thing to be said, and that is concerning the importance of sila. it has been said the sila alone cannot conduct to the nirv na dharma; but, nevertheless, this sila is of the most vital importance, for there is no samadhi without sila. and why? because, reverting to our simile of the steam-engine, whilst samadhi, mental concentration, is the steam power of this human machine, the fire that heats the water, the fire that makes that steam and maintains it at high pressure is the power of sila. a 58 man who breaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way can we obtain energy

ul. 280. a grand number, the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th aethyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or

me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds. girt thy green mantle, and thy yellow hair glittered with the dust of the stars! by the river-side thou camest unto me; ho, the secret night when i stared into the water under the moon, singing and tumbling on its way to the sea! the soft stream flowed under the milky stars, and there were poplars by the water-side, gazing upon themselves; but i was blind, blinder than wood, more silent than the moon; and so thou camest to me! oh, my darling, my little rose-lipped darling, fountain-cool thy hands, and thine eyes bright with celestial fire drawn from the

ALEISTER CROWLEY EQ I 5

and then her voice rises to a shriek, and there is a cauldron boiling in front of her; and the flames under the cauldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with m

hom he shall look with favour, for nothing shall stand before his face. accursed are they upon whom he shall look with derision, for nothing shall stand before his face. and every mystery that hath not been revealed from the 62 foundation of the world he shall reveal unto his chosen. and they shall have power over every spirit of the ether; and of the earth and under the earth; on dry land and in the water; of whirling air and of rushing fire. and they shall have power over all the inhabitants of the earth, and every scourge of god shall be subdued beneath their feet. the angels shall come unto them and walk with them, and the great gods of heaven shall be their guests. but i must sit apart, with dust upon my head, discrowned and desolate. i must lurk in forbidden corners of the earth. i m

ereof the form is revealed in the aethyr zid; that is the eighth of the aires. and the mysteries of the table shall not be wholly revealed, nor shall they be revealed herein. but thou shalt gather of the sweat of thy brow a pool of clear water wherein this shall be revealed. and of the oil that thou burnest in the midnight shall be gathered together thirteen rivers of blessing; and of the oil and the water i will prepare a wine to intoxicate the young men and the maidens. and now the table is become the universe; every star is a letter of the book of enoch. and the book of enoch is drawn therefrom by an inscrutable mystery, that is known only to the angels and the holy sevenfold table. while i have been gazing upon this table, an adept has come forth, one from each tier, except the inmost

one has become warm, and in it is its own light. bou-saada "december" 3, 1909 9.50-11.15 p.m. the cry of the 13th aethyr, which is called zim into the stone there cometh an image of shining waters, glistening in the sun. unfathomable is their beauty, for they are limpid, and the floor is of gold. yet the sense thereof is of fruitlessness. and an angel cometh forth, of pure pale gold, walking upon the water. above his head is a rainbow, and the water foams beneath his feet. and he saith: before his face am i come that hath the thirty-three thunders of increase in his hand. from the golden water shalt thou gather corn. 76 all the aire behind him is gold, but it opens as it were a veil. there are two terrible black giants, wrestling in mortal hatred. and there is a little bird upon a bush, an

a terrace of a great castle, that is upon a rocky mountain. in the garden are fountains and many flowers. there are girls also in the garden, tall, slim, delicate and pale. and now i see that the flowers are the girls, for they change from one to another; so varied, and lucent, and harmonious is all this garden, that it seems like a great opal. a voice comes: this water which thou seest is called the water of death. but nemo hath filled therefrom our springs. and i said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x

ALEISTER CROWLEY EQUINOX EQ I 1 2

se, because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous

ALEISTER CROWLEY EQUINOX EQ I 2 2

go i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade; i dipped

in it he continues to grunt and to growl, and the more he growls and grunts the more slavish he becomes, yet the freer he considers himself. once born he is carefully swaddled in the rags of custom, rocked in the cradle of caste, and nursed on the soured milk of creed. and as with the individual so with the nation, the one or the many, it is taught to work its way into one narrow groove, and like the water in a drain or a gutter to flow for a time unobtrusively between dignified cobbles and over respectable cement, and then to vanish as genteelly as possible underground. sometimes there is a stoppage; too much filth has accumulated, and it refuses all conventional methods of being removed. then comes a flood- a revolution- for a time there is a nasty mess, but soon the filth is washed away

o trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. so it happens that when gutters get blocked up and drains stink, the free-thinker laughs and says "you barmy fool 'there is no sich a person; and when they don't, the believer cries "my poor benighted brother 'he is like a refiner's fire and like fuller's sope" compared to the civilised man, the water which flows 224 down the drain, the savage is like a mountain torrent cutting its own course amongst the hills and rushing on wildly yet wisely to the sea. no doubt, from the point of view of a sanitary engineer, the drain is more useful, more rational, altogether more proper than the wayward stream. but it is the rigid utilitarianism of this bread-and-water morality, this one-shirt-a- w

ho, flattering himself that he is crawling in the grey beard of haeckel and the scanty locks of spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines, and declares all outside the rational muckheap of a "pediculus" to be both ridiculous and impossible. the alchemist well knew the difference between the kitchen stove and the heraclitean furnace; and between the water in his hip-bath and "the water which wetteth not the hands" true, much "twaddle" was written concerning balsams, and elixirs, and bloods, which, however, to the merest tyro in alchemy can be sorted from the earnest works as easily as a "bart's" student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by lister and m ller. thus frenziedly, at the age of

ed divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflec

ALEISTER CROWLEY EQUINOX EQ I 2 3

ned countenance. and so the years passed, until one day, whilst playing in the barn, one of the children found an old dried skin. he took this to his mother gleefully, and she, snatching it from him, kissed him and his brothers and sisters, and then rushed down to the sea. and the fisherman, when he returned home that evening, was just in time to see his wife take the form of a seal and dive into the water. he never saw her again, but sometimes she would call o'nights, 338 as she sported on the shore with her first husband, who was, of course, the large seal. that is the story as they tell it to-day in orkney, and that is the story as told by haroun al raschid. only, in the "arabian nights" it is called the "the melancholy youth" and the seal is replaced by a dove, but all the essentials

l close in to the rocks, who was craning his neck above the surface, and peering at a creek some distance off. and mansie noticed that the seal was not frightened and never ducked his head once, but gazed continually at that creek. so mansie crossed an intervening rock, and there, in a crevice, he saw a mother-seal lying in labour. and it was she who was moaning, whilst the father-seal lay out in the water watching her. mansie stayed and watched her too, and after a while, she gave birth to two fine seal-calves, who were no sooner on the rocks than they clutched at their mother. mansie thought to himself that the calf-hides would make a nice waistcoat, so he ran forward, and the seal-mother rowed herself over the face of the rock with her fins into the sea, but the two young ones had not t

d settled on the west of eday. one evening when he was fishing for sillocks on an ebb-rock, which could only be reached dry-shod at low water, the fish took unusually well, so that he stood and filled his basket. indeed they took so well that he forgot all about the tide, and soon found himself cut off from the land. mansie shouted and shouted, but he was far from any house, and nobody heard him. the water rose until it reached his knees, and then his hips, and then his shoulders. he shouted until he was hoarse, and then gave up all hope of life. but just as the sea was encircling his neck and coming now and then in little ripples to his mouth, just as the sea had almost lifted him from his rock, he felt something grip him by the collar of his coat, and in a few moments he found himself in

on me as the most logical of all men. as the surroundings play an important part in our life, my first duty is to describe them. the island is a large one. when i have gone round it myself i shall perhaps be able to give a rough estimate of its area. for the present i can but say "it is a large island" we have trees by thousands: water trees, from which, after the stems have been cut and slashed, the water pours down; kola-nut trees, papaw tress, with their flowers, male and female; dragon trees, fig trees, cocoa-nut palms, bread-fruit trees, and the rest. beautiful birds are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out

ALEISTER CROWLEY EQUINOX EQ I 2

he diversity of colour is not in the sun, but in the objects on which its light falls, and their contradiction does not prove the sun to be an illusion. 4. we shall correct mysticism (or illuminism) by science, and explain science by illuminism. v 1. we have one method, that of science. 2. we have one aim, that of religion. vi there was once an inhabitant in a land called utopia who complained to the water company that his water was impure. 6 "no" answered the water man "it can't be impure, for we filter it "oh indeed" replied the inhabitant "but my wife died from drinking it "no" said the water man "i assure you that this water comes from the purest springs in utopia; further, that water, however impure, cannot hurt anybody; further, that i have a certificate of its purity from the water

comes from the purest springs in utopia; further, that water, however impure, cannot hurt anybody; further, that i have a certificate of its purity from the water company itself "the people who pay you" sneered the inhabitant "for your other points, haeckel has proved that all water is poison, and i believe you get your water from a cesspool. why, look at it "and beautiful clear water it is" said the water man "limpid as crystal. worth a guinea a drop "about what you charge for it" retorted the incensed inhabitant "it looks fairly clear, i admit, in the twilight. but that is not the point. a poison need not cloud water "but" urged the other "one of our directors is a prophet, and he prophesied- clearly, in so many words- that the water would be pure this year. and besides, our first founde

besides, our first founder was a holy man, who performed a special miracle to make it pure for ever "your evidence is as tainted as your water" replied the now infuriated householder. so off they went to the judge. the judge heard the case carefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain of proof- the case is dismissed" 7 the water inspector rose jubilant, when from the body of the court came a still small voice "might i respectfully suggest, your worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen

worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are arguing about "a priori" and on hearsay" then they both rose up against him, and cursed him "unscientific balderdash" said the water man, for the first time speaking respectfully of science "blasphemous nonsense" said the inhabitant, for the first time speaking respectfully of religion "wait and see" said the judge; for he was a just judge. then the man with the microscope explained the uses of this new and strange instrument. and the judge patiently investigated all sources of error, and concluded in the end that the

fully of science "blasphemous nonsense" said the inhabitant, for the first time speaking respectfully of religion "wait and see" said the judge; for he was a just judge. then the man with the microscope explained the uses of this new and strange instrument. and the judge patiently investigated all sources of error, and concluded in the end that the instrument was a true revealer of the secrets of the water. and he pronounced just judgment. but the others were blinded by passion and self-interest. they only quarrelled more noisily, and were finally turned out of court. but the judge caused the man with the microscope to be appointed government analyst at pounds12,000 a year. now the water man is the believer, and the inhabitant the unbeliever. the judge is the agnostic- in huxley's sense of

ALEISTER CROWLEY EQUINOX EQ I 3 2

d he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of t

myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pen

, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the

key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of a

ising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath

ALEISTER CROWLEY EQUINOX EQ I 3 3

ight of thine unity, and melt into thy glory as a cloudy chaplet of calcedony moons? o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 51 the chapter known as sun the twelvefold unification of god and the unity thereof i adore thee by the twelve unifications and by the unity thereof. 1. o thou unity of all things: as the water that poureth through the fingers of my hand, so art thou, o god my god. i cannot hold thee, for thou art everywhere; lo! though i plunge into the heart of the ocean, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cann

an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the day of creation. 10. two are the moons of my madness, like the horns on 71 the head of a goat. and between them burneth a pyramid of flame, which consumeth neither but blindeth both, so that the one beholdeth not the other. notwithstanding, when the one is lost in the water, and the other is burnt up in the flame, they become united in the form of a woman fashioned of earth and of air, who without husband is yet mother of many sons. 9. now the sons are in truth but one son; and the one son but a daughter draped and never naked; for her mother is naked, therefore is she robed. and she is called the light of my love, for she is concealed and cannot be seen, a

. and she is called the light of my love, for she is concealed and cannot be seen, as the sun burneth over her and drowneth her in fire, whilst below her surgeth the sea, whose waves are as flames of water. when thou has licked up the ocean thou shalt not see her because of the fire; and when thou hast swallowed the sun surely shall the waters be driven from thee, so that though the fire be thine the water hath slipped thee, as a dog its leash. yet the path is straight. 8. along it shalt thou journey, and then shalt thou learn that the fear of death is the blood of the world. so the woman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hai

ALEISTER CROWLEY EQUINOX EQ I 3

ay" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffer

the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's sm

which develops itself so astonishingly in the brain-drunkenness of some artists. the mirror has become a pretext for this reverie, which resembles a spiritual thirst joined to the physical thirst which dries the throat, and of which i have spoken above. the flowing waters, the sportive waters; the musical waterfalls; 98 the blue vastness of the sea; all roll, sing, leap with a charm beyond words. the water opens its arms to you like a true enchantress; and though i do not much believe in the maniacal frenzies caused by hashish, i should not like to assert that the contemplation of some limpid gulf would be altogether without danger for a soul in love with space and crystal, and that the old fable of undine might not become a tragic reality for the enthusiast. i think i have spoken enough o

ALEISTER CROWLEY EQUINOX EQ I 4 2

pet story, of how he had "flumoxed" the chief engineer and the captain of the liner which had brought him back from america. he informed them that coal and steam were absurd; what you want, he said, is to have two large holes made in the sides of you ship, then the air will blow into them and turn the wheels, and make the ship go. when the captain pointed out to him, that if a storm were to arise the water might possibly flow into the ship and sink it, he roared out "no! no. get english. get intellect! see! see! de vind vill fill de ship and blow it out of de vater and take it across over de vaves- since this now becomes public property there probably will be a slump in turbines! it was towards the close of last october, when i received from a friend of mine- also a so-called disciple- a l

ranslation might have been better done in one or two places- bother! here's hedonia coming for lunch. what a wormy worm ombricius was! d. carr. peter the cruel. by edward storer. john lane. this admirable story of a little-known monarch dresses once more the middle ages in robes of scarlet, winged and shot with a delicate impressionism. mr. storer wields a pen like the rod of moses; he has struck the water of romance from the rock of history; such scenes have rarely been so vividly described since de sade and sacher-masoch passed on the the great reward. caligula ii. morag the seal. by j. w. bnrodie-innes. rebman. 6"s" one must wish that mr. brodie-innes' english were equal to his imagination. again and again a lack of perfect control over his medium spoils one of the finest stories ever t

har or ernst haeckel- so the great and only 332 one was intensely bored as he had to restrict himself to his own society. and the more he restricted himself the more bored he became, and the more bored he became the more boorish did he grow, and the ruder did he become to his fellow passengers, who evidently had not sufficient "rationalism" to believe that erasmus darwin was born in 1788, or that the water upon which they floated was composed of ho2 sic, s.b. h2o, weh note. he wondered "if it were they who were fools, or i myself- we, being mystics, don't; we know! their conversation was "trivial chatter" so evidently it had nothing to do with ontogenic-phylogeny. the chaplain was "insufferable" twice over, and so were his prayers "the heavy mask of revelry was still on the faces of the me

ALEISTER CROWLEY EQUINOX EQ I 4

i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by m

eyes (5) hearing constantly the n da. 75 the sushumn may in more than one way be compared to prometheus, or the hollow reed, who as the mediator between heaven and earth transmitted the mystic fire from the moon. again the mahalingam or omicron phi alpha lambda lambda omicron sigma. for further see "the canon" p. 119. 76 manas and chittam differ as the movement of the waters of a lake differ from the water itself. 77 manas and chittam differ as the movement of the waters of a lake differ from the water itself. the atma of anthak rana has 5 sheaths, called kos'as.78 85 1. anandam y kos'a, body of bliss, is innermost. it is still an illusion. atma, buddhi and manas at most participate. 2. manom y kos'a. the illusionary thought-sheath including manas, buddhi, chittam, and ahank ra in union wi

ALEISTER CROWLEY EQUINOX EQ I 6 2

he sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold

hat bringest thou as an offering to our lord? 68 scorpio-apophis. the house of god is fallen. there is nothing left therein. therefore i bring nothing but myself. leo. let us burn her upon the altar of burnt offering. scorpio-apophis. but in the fire my tears would be dried up; and these tears are of mine offering to the lord. leo. let us throw her to the sacred crocodile. scorpio-apophis. but in the water my heart would be chilled; and this heart is of mine offering to the lord. leo. let us throw her to the winds from the watchtowers of silence. scorpio-apophis. but in the wind my hymns would not be heard; and these hymns are of mine offering to the lord. leo. let us bury her in the consecrated mountain! scorpio-apophis. but in the earth the worms would devour my flesh; and this flesh is

ses of worlds are my nerves twitching. branch and bole of forests waving in deep wildernesses are hairs upon my body. rivers roll to make one tear in my superb caresses, when on myself myself begets a child, a system of a thousand planets piled! i am: the least, the greatest: the frail life of some small coral-insect still may tremble with love for me, and call me queen and wife; the shy plant of the water may dissemble 76 its love beneath the fronds; reply to strife with strife, and all its tiny being crumble under my rough and warrior husband-kiss, whose pain shall burn, and alter, and be bliss! i am: no word beside that solemn one reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my b

kness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me["a pause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst thou hear the voice? virgo. ay, brother. fr. gemini. tell me, brother, is not mercury a great god? virgo. indeed, son of maia, the greatest of all gods that tread upon the milky way. fr. gemini. it is so. sor. gemini

stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever, brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness make me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade: i dipped her

ALEISTER CROWLEY EQUINOX EQ I 6

of 55 the river. and these lamps were above the river, children of a nobler element. and in the river is the great leviathan that devours men. but before i had come within the sphere of attraction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the

orce. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for me to go astray. now as i swam i came upon one floundering and spluttering in the stream, who with mighty puffings urged me to continue. 56 for but a little way beyond us (quoth he) is a mighty swimmer and a

gnorance, the second a patent evasion; which things discomforted me much. yet we progressed evenly and rapidly, and were mightily 57 cheered after a while to see just a flash of lightning sundering two dark clouds; next a pale crescent, heavy and slow, yet silvered; next, as if it had dropped from the stars, an unicorn galloped past us and was gone ere we could fix it; next a tall lighthouse upon the water "here" said the dark man my comrade "is a pleasant place for refreshment before we turn to the further journey" as he spoke, although no sun was visible, a mighty rainbow appeared, and crowned the tower. i cried out joyfully "the bow of promise" but they answered nothing. and at that i understood that they had travelled further already, and were but returned for an hour to succour me who

ng and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by my fair brother (for so i may now call him) a little book, wherein it was written how a man might build himself a shallop, and have for steersman one appointed thereunto. this then i laboured to build, and the toil was great. moreover, certain vile fish rose from the water, and with their fins beat upon the planks of my boat, that i might not end it. however, at last i had it perfect, and was about to set sail at dawn. but first the dark man my brother departed from us, and went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a rogue, a ve

the master of the house ordained. now of the silver radiance that issueth from the darkness of the house i will say nothing; nor of the golden ray that illuminateth the darkness of the house. but for the sake of one that may come to share my bed-chamber will i speak of the last adventure. upon the breast of the river came a wild swan, singing, and for a moment rested upon mine image reflected in the water. and i said "come up hither" and the wild swan said "how shall i come up thither "i" i will guide thee "the swan" who art thou "i" my father is the keeper of the king's cup: i have prepared a little ship wherein i may go my journeys upon the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse

ALEX SANDERS THE KING OF THE WITCHES

er exudes emanations that can affect people in the way that ultra-violet rays and x-rays operate. this transference of energy can, they maintain, be harnessed according to the time of the year when they are born, and initiates are presented with a list of materials supposed to have sympathetic magic for each of the twelve signs of the zodiak, and are advised to be guided by it. they are: aquarius the water bearer. 22 january to 21 february. lucky stones: zircon, gamet, ruby, jet, black onyx. lucky number: two. lucky day: saturday. lucky flowers: snowdrop and foxglove. lucky tree: pine. animal: dog. bird: cuckoo. metal: platinum. colours: electric blue, electric green. pisces the fishes. 22 february to 21 march. lucky stones: sapphire, emerald, amethyst, coral. lucky numbers: pisces, six; j

ALEXANDRIAN BOOK OF SHADOWS OCCULT

n the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its pl

ets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the m

less thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r, if available. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nevertheless, under the magnetic force of this seventh ray, the growth of masonry is inevitably sure. this ray of ceremonial magic will consequently have a very profound effect upon the physical plane, for not only is this plane coming under its cyclic force but at all times its planetary logos has a special effect upon it; the raja-lord of this plane is what is occultly termed the "reflection in the water of chaos" of the planetary logos. hence in the matter of this plane (which is the body of the raja-lord) certain very definite events are occurring which though invisible to the ordinary man are apparent to the eye of the spiritual man or adept. the matter of the plane becomes receptive to positive force for the feminine or deva aspect, being negative, becomes responsive to the positive

he occult importance of the war man wages on the fire devas for instance is very real in connection with the fire department in any city. the time lies far ahead as yet, but it will surely come, when the personnel of these departments will be chosen for their ability to control the agnichaitans when manifesting destructively, and their methods will no longer be that of water (or the calling in of the water devas to neutralise the fire devas, but that of incantation, and a knowledge of the sounds that will swing into action forces which will control the fiery destructive elements. the third group of these devas is very definitely connected with the control of the manu's department, and of the great devas associated with that department on this planet. through their activity during certain c

ee, an animal, a mineral, a drop of water, or a precious stone, are in themselves elemental lives constructed of living substance by the aid of living manipulators, acting under the direction of intelligent architects. it will immediately become apparent why it is not possible in any way to tabulate in connection with this particular lowest group. a beautiful diamond, a stately tree, or a fish in the water are but devas after all. it is the recognition of this essential livingness which constitutes the basic fact in all occult investigation, and is the secret of all beneficent magic. it is not my purpose, therefore, to deal more specifically with these lowest forms of divine life, except to impart two facts, and thus give indication of the solution of two problems which have oft disturbed

hich bridges the higher and the lower strata of manifestation. we must centre our attention first upon those lives which constitute the sumtotal of all that is watery, and liquid throughout manifestation, and in dealing with this we must remember that we are concerned with the most occult of investigations, and with matters which are very closely connected with man's evolution. the many groups of the water devas of the manipulatory class have been roughly grouped by mythological writers, under the terms undines, mermaids, and other expressions, but their diversity is great, and this will be necessarily apparent when it is remembered that the sumtotal of- 530- a treatise on cosmic fire copyright 1998 lucis trust water upon the earth (oceans, seas, rivers, lakes and streams, far exceeds the

three groups, and these again into seven and into forty-nine, thus corresponding with all groups in the solar system. these groups (in their essential nature) respond to that "which lies above more than that which lies below" which is only an occult way of expressing a relationship of an intimate nature between the devas of fire and the devas of water, and a negation of a close connection between the water devas and the earth. occultly expressed, through the action of the fire devas, the water devas find liberation. the devas of water find for themselves the path of service in their great work of nourishing all the vegetable and animal life upon the planet; the goal for them is to enter into that higher group of devas which we call the gaseous or fire devas. these, through the action of th

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s sign they balance the pairs of opposites with care, they equalise their one-sided development, modifying the unevenness of their efforts hitherto, and begin to "set an even pace" they frequently then enter the sign of aquarius and become bearers of water, having to carry "on their heads the bowl of living water" thus the rapidity of their climb up the mount of initiation has to be modified, or "the water will be spilt and the bowl be shattered" because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is great. thus the "first shall be last and the last shall be first" and the hare and the tortoise meet at the goal. 23. by intense devotion to ishvara, knowledge of ishvara is gained. ishvara is the son in manifestation through the sun. t

outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of control from the birth to the crucifixion. thus the "udana" or upward life becomes the controlling factor and the downward life no longer dominates. 40. thr

subtler sheaths through which a man contacts a plane or peculiar rate of vibration. ganganatha jha in his able commentary says "the specific qualities, sound and the rest belonging to the earth, together with the properties of shape and the rest, are named 'gross' this is the first form of the elements. the second form is their respective generic characteristic: shape for the earth, viscidity for the water, heat for fire, velocity for air and omnipresence for the akasa. the specific forms for these generic ones are sound and the rest" he gives a translation- 190- the light of the soul copyright 1998 lucis trust of this forty-fourth sutra which is analogous to all the others with the exception of johnston's, and which runs as follows "mastery over the elements, from the sanyama with the ref

n upon the five distinctive forms of all the elements, the knower has arrived at a knowledge of all their qualities, characteristics and nature, he can then cooperate intelligently in the plan and become a white magician. for the majority it is as yet only possible for us to arrive at three of the forms, and this is touched upon in light on the path in the words "inquire of the earth, the air and the water, of the secrets they hold for you. the- 191- the light of the soul copyright 1998 lucis trust development of your inner sense will enable you to do this" 45. through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. towards the close of each of these three books on raja yoga, there comes a sutra summing up

gh the watery sphere and pierces into that which looms inert, immobile, darkling, silent and remote. the point of fire and stone unite, and harmony and union on the downward path are reached "the flight is upward into spirit. the point ascends, lifting the two behind and reaching out the- 219- the light of the soul copyright 1998 lucis trust three and four towards that which lies behind the veil. the water fails to quench the point of fire; thus fire meets fire and blends. harmony, union on the upward arc are reached. thus shall the sun move northward" 15. these two, consciousness and form, are distinct and separate; though forms may be similar, the consciousness may function on differing levels of being. this sutra should not be considered apart from the succeeding one, which predicates t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the nature of a forerunner of a st. john the baptist, who "baptiseth with water (astral emanations) and the holy ghost. more information along these lines is not possible, but mention is made of it, as the energies coming from these two factors must be borne in mind. 3. astral energies emanating from the new sign of the zodiac into which we are now entering, the sign aquarius. this sign, that of the water-carrier, is a living sign and an emotional sign. it will (through the effect of its potent force) stimulate the astral bodies of men into a new coherency, into a brotherhood of humanity which will ignore all racial and national differences and will carry the life of men forward into synthesis and unity. this means a tide of unifying life of such power that one cannot now vision it, but w

struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which drives the prodigal straight to the father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of t

s ground. let him look down into the watery depths. nothing is seen in form correct. nothing appears but water. beneath his feet it moves, around him, and above his head. he cannot speak; he cannot see. truth disappears in water "let the magician stand within the stream. around him water flows. his feet stand firm on land and rock, but all the forms he sees are lost in the grey immensity of mist. the water is around his neck, but, feet on rock and head in air, he maketh progress. all is distortion still. he knows he stands, but where to go and how to go he knows not, nor understands. he sounds the words of magic, but muffled, dim and lost, the mist returns them to him, and no true note sounds forth. around him are the many sounds of many forms, which swallow up his sound "let the magician

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

r forms draw their sustenance. it must be remembered that each kingdom in nature is dependent upon and draws life from the kingdom which precedes it in the time sense, during the evolutionary cycle. each kingdom is a reservoir of power and of vitality to the next kingdom which emerges under the divine plan. the vegetable kingdom, for instance, draws its vital strength from three sources, the sun, the water and the earth. in the building process it is the mineral content from the two latter sources that is of prime importance. the true structure of all forms is produced by the fabric of mineral products which is gradually built upon the etheric body, and which takes shape and form under a vital etheric urge, desire or impulse. it is the magnetic quality of the etheric body which attracts to

radually built upon the etheric body, and which takes shape and form under a vital etheric urge, desire or impulse. it is the magnetic quality of the etheric body which attracts to itself the minerals needed for this skeleton form- 137- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the animal kingdom, in turn, draws its sustenance primarily from the sun, the water and the vegetable kingdom. the mineral content required for the skeleton structure is therefore offered in a more advanced and sublimated form, being gathered out of the offering of the vegetable kingdom instead of out of that of the mineral kingdom. each kingdom offers sacrifice to the next succeeding kingdom in the evolutionary sequence. the law of sacrifice determines the nature of ea

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sciples when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."15 this they did, and the great and holy feast of communion was later held in that house. the reference is undoubtedly to the future period wherein we enter into that house in the zodiac which is called "the water-carrier" and wherein also we shall all sit at the same table, and hold communion one with another. the christian dispensation comes between the two great world cycles, and just as christ consummated in himself the message of the past, and gave the teaching for the present, so he also pointed to that future of unity and understanding which is our inevitable goal. we are today at the end o

these words of his have stood unchallenged. 2 "then cometh jesus from galilee to jordan unto john, to be baptised of him. but john forbade him, saying, i have need to be baptised of thee and comest thou to me "and jesus answering said unto him, suffer it to be so now, for it becometh us to fulfil all righteousness. then he suffered him "and jesus, when he was baptised, went up straightaway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of god descending like a dove, and lighting upon him- 61- from bethlehem to calvary copyright 1998 lucis trust "and lo a voice from heaven, saying, this is my beloved son, in whom i am well pleased."8 in these simple words we are told the story of this initiation. the keynote is purification, and it closed a period of prep

are going down to jordan, to enter its purifying waters. a self-applied ascetic purification, and the recognition of its value by the pioneers of the human family, may succeed in leading them to the portal of initiation. there is also to be found in this episode an interesting analogy to what is happening to the race today, from the astrological standpoint. we are entering into the sign aquarius, the water carrier. this sign stands symbolically for group purity and relationship, for the universality of experience and for the waters poured over all. when we began to enter this sign, about two hundred years ago, water became for the first time of general interest and of general use for sanitation and irrigation. the control of water and its utilisation as a means of transportation on a world

et upon his lower nature (the desire-nature, and emphasising the restrictions which the race as a whole must set upon its actions. careful study will reveal that all these laws concern the government and control of the desire-nature, of the emotional, feeling body, to which we have already had need to refer. curiously enough, the name "moses" according to cruden's concordance, means "taken out of the water" we have already seen that water is the symbol of the fluidic emotional desire-nature in which man habitually dwells. moses therefore appeared with christ as typifying man's emotional past, and the technique of its control is to be later superseded when the message of christ's life is duly understood, pouring through man's consciousness in ever greater fullness. christ indicated the new

ere was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes, before and behind "and the first beast was like a lion, and the second beast was like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle."8 the "face of the man" is the ancient sign of aquarius, the sign of the man carrying the water-pot, to which christ referred when he sent his disciples into the city, saying "behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."9 this is the zodiacal sign into which we are entering. it might be as well to point out that this is astronomically true and not simply a pronouncement of the ast

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

law of sacrifice and the impulse to give can also be traced throughout every kingdom in nature. it is typified for us in the basic sacrifices which take place between the various kingdoms. the essential qualities of the minerals and chemicals of the earth are an instance in point. they are needed by other forms of life and are donated to man through the medium of the vegetable kingdom and through the water which he drinks, and thus, even in the first and densest kingdom in nature (whose consciousness is so far removed from ours) does this process of giving hold good. but the tracing of this law of sacrifice in the subhuman kingdoms is not possible here, and we must confine our attention to the world of human living and consciousness. b. the work of salvage or salvation the law of sacrifice

vice, can man begin to measure up to his innate capacity. the sign for the aquarian age is that of a man, carrying on his shoulders a jar of water so full that it pours over to all and sundry, and yet it diminishes not. the sign for this law of service is very similar, but the difference lies in this; that the man stands, perfectly balanced in the form of a cross, with arms stretched out and with the water pot upon his head. in this difference there lies much of real significance. the jar of water, posed upon the shoulders, is a sign of the burden of service. it is not easy to serve. man is today only beginning to learn how to serve. the jar of water upon the head of the man, who has been upon the cross of sacrifice for so long a time that the position has become to him perfectly natural

of water, posed upon the shoulders, is a sign of the burden of service. it is not easy to serve. man is today only beginning to learn how to serve. the jar of water upon the head of the man, who has been upon the cross of sacrifice for so long a time that the position has become to him perfectly natural, indicates that the cross, which has upheld him for so long, has now disappeared. the man with the water jar upon his head indicates to us poise, equilibrium and balance. for this balance, the understanding of the law of magnetic impulse has prepared him. that is the law of polar union and its symbol is the originator of the zodiacal sign for the constellation libra balance and service. these are the two expressions of divinity which are, today, man's next great objective. service is usuall

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

s in nature. the statement is of vital importance; it expresses our immediate objectives and the nature of the field of service in which you as a group and not as individuals can function. this manipulation of energies has (for centuries) been carried forward by us but its effects have only been registered unconsciously by man. we have (speaking symbolically) rayed forth the light and distributed the water of life in a wide and general distribution with here and there (and rarely) some one isolated individual, responding actively and consciously. he thus became a tiny focal point of spiritual energy and light. now it has seemed to us possible to focus the light and knowledge much more definitely and to form groups on earth composed of the isolated, responding individuals so that more light

u also those points by which glamour could enter. this is of value. whilst this kind of activity is transpiring, there is usually produced such an intense activity of the inner bodily forces (that are the battleground of a man's own nature) that the aspirant is temporarily submerged by these forces and by the reaction produced in his own environment. frequently he can scarcely keep his head above the water (a neat, occult phrase, my brother, and one most applicable to your own experience during the past six months. two planks of the raft on which the disciple eventually makes his escape can be called service and patience. by a close attention to the needs of his fellowmen and by means of that uncomplaining endurance which is the hallmark of the disciple, he brings to an end the time of dif

2nd month strength like an ox that is yoked to its fellow, i carry the load of life. yet i am not alone. with my brothers and master, i share the load. 3rd month impulse like a child that calls forth the love of those around, i too evoke the love of my brothers. that love i render back, unthinking and unattached. 4th month power like a cistern that gathers and stores that which is needed by man, the water of life that nourishes, i, too, store that which is needed by others. i store not for myself. power is needed for their work; therefore i gather and store, seeking the source of supply. 5th month beauty colour is mine. i claim it for my own, for colour and quality are one. yet i share with my fellows. 6th month understanding sorrow is mine, but it is the fruitful seed of wisdom. like a s

1. as a soul, link up with your group brothers and with all who are close to you on the inner planes and send forth the spirit of love and peace. 2. then do the following visualisation exercise, after centring your consciousness in the head. a. see in your mind's eye a lake of blue water, entirely surrounded by mountains. b. it is night, and there is no sound upon the lake, except the lapping of the water around the little boat in which you are seated. you can see nothing. c. then, as your boat rocks on the waters of the lake, slowly you watch the dawn awaken in the east behind the mountain tops. d. as you see the light grow, you become aware of other boats that are all slowly making their way towards the gleaming gold at the eastern end of the lake. e. the rest of the visualisation exerc

struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which drives the prodigal straight to the father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ld have passed away. he told his disciples to go into the city and that there they would meet a man, carrying a pitcher of water, that they should follow him to the upper room and there make ready the communion feast in which he and they would share (luke xxii.10) this they did and the last supper took place. the ancient symbol for the sign aquarius (into which our sun is now entering) is that of the water-carrier, the man with a pitcher of water. this passing of the sun- 42- the reappearance of the christ copyright 1998 lucis trust into the sign aquarius is an astronomical fact, as any one can ascertain by writing to any observatory; it is not an astrological prognostication. the great spiritual achievement and evolutionary event of that age will be the communion and human relationships e

aching and stupendous. at that time also, the christ assumed two new functions: one is connected with the second mode of his physical appearance and the other with the mode of over-shadowing. over the masses, light, love and power are being poured forth and the growth of the christ-consciousness is, therefore, being constantly stimulated. by his physical presence, he will become the "dispenser of the water of life; through the over-shadowing of those sensitive to his impression and of his focussed mind, he becomes what is technically known as the "nourisher of the little ones" as dispenser of the water of life and as nourisher of the little ones, he enters upon his duties in the aquarian age, whilst as the centre of the triangle above mentioned, he influences, enlightens, and produces righ

known as the "nourisher of the little ones" as dispenser of the water of life and as nourisher of the little ones, he enters upon his duties in the aquarian age, whilst as the centre of the triangle above mentioned, he influences, enlightens, and produces right relations in the masses of men. in the coming era, he will, therefore, be known as 1. the point within the triangle. 2. the dispenser of the water of life. 3. the nourisher of the little ones. these are descriptive of his threefold duties to mankind, and of the work which will be distinctive of his world service, throughout the aquarian age- 44- the reappearance of the christ copyright 1998 lucis trust let us look at these phases of his work and try to understand the significance of the responsibility which he has undertaken. some

e difficult to realise and appreciate this possibility but it was equally difficult for the mass of men in the first centuries of the christian or piscean era to realise the future growth of the educational systems of the world and the spread of that knowledge which is distinctive of our present civilisation and culture. past attainment is ever the guarantee of future possibility. as dispenser of the water of life, his work is most mysterious and not at all easy to comprehend. in his public work, two thousand years ago, he said "i am come that they may have life and that they may have it more abundantly (john x.10) the life aspect from the angle of the vision of christ expresses itself in three ways: 1. as physical life, nourishing the cells of the body. this life is found within each atom

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

n, men and women are becoming definitely self-assertive. the old commentary refers symbolically to this in the following words "the lion begins to roar. he rushes forth and, in his urge to live, he wields destruction. and then again he roars and rushing to the stream of life drinks deep. then, having drunk, the magic of the waters works. he stands transformed. the lion disappears and he who bears the water pot stands forth and starts upon his mission" those with vision can see this happening upon every side today. the water-carrier (another name for the world server) is starting upon his self-appointed task. hence the anchoring upon earth of the new group of world servers, whose representatives are found in every land and in every great city. this, i would remind you, has taken place witho

ntatives are found in every land and in every great city. this, i would remind you, has taken place without exception in every land and they work on all the different rays; they express many points of view; their field of service is widely differing and their techniques so diverse that in some cases comprehension is not easy to the smaller minded person. but, they all carry the pitcher containing the water of life upon their shoulder, reverting to the language of symbolism, and they all emit the light in some degree throughout their environment. to you, who live and work in this interim period and in this cycle of transition, with all its resultant outer chaos and upheaval, is given the task of expressing steadfastness, service and sacrifice. those are the three words which i give you. i h

of the emotional nature and of all piscean characteristics. the thirty years can be looked upon as a period of spiritual unfoldment during the three divisions into which aquarius (and consequently the new age now upon us) will be divided. i refer to what is technically known as the three decans of each sign. in this sign the waters of the piscean age will, symbolically speaking, be absorbed into the water-pot carried on the shoulder of aquarius in the symbol which is distinctive of this sign, for aquarius is the water-carrier, bringing the water of life to the people life more abundantly. in the aquarian age, the risen christ is himself the water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme

ations in which all men and nations will understand each other and though speaking in many and diverse languages will know only one spiritual speech. it is significant that two important episodes are related in the final part of the gospel story one preceding and one following immediately after the apparent death of the christ. they are: 1. the story of the upper chamber to which the man carrying the water pot and typifying aquarius led the disciples, and in which the first communion service was held, participated in by all and foretelling that great relationship which will distinguish humanity in the coming age, after the tests of the piscean age. such a communion service has never yet been held, but the new age will see it take place. 2. the story of the upper chamber in which the discip

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

uards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and then the revelation of the inner light; until the man has lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will fill his water-pot and drain the rancid pool and cleanse its source and thus reveal the hidden way which leads unto the innermost light, hid by the final cross. then, from the cross of man, the initiate finds his way, passes the angel and leaves behind the inner torn veil, mounts the major cross and passes into day, the final day

ncarnated and imprisoned christ; the germ of the christ life is psychically impressed, becoming constantly more sensitive to these psychical impressions, swept by desire which ever changes, constantly aware of all impinging contacts, but unable as yet to interpret them correctly, for the mind has not been awakened adequately in virgo. this hidden christ is unable to free itself from "contact with the water" that point is eventually reached and is being reached with great rapidity in the present human stage where another and major change is deemed desirable and this is the result of the many lesser changes. change is ever needed but the method changes itself from the constant variability and mutability of the mutable cross to certain changes of a major kind which are brought about by a more

science than are any other group of scientists. i refer here to the true esoteric astrologers who stand behind the astrological movement in the world today. i would ask you to remember this and to regard yourselves as beginners, leaving conclusions on one side until you have grasped more of the essentials and the theory. for this exoteric astrology may have prepared you, in some cases. aquarius, the water carrier this constellation is one of supreme importance to our solar system at this time, for it is the sign into which our sun is rapidly moving and its influence is gaining in momentum and added potency with each vanishing decade. it is, therefore, largely responsible for the changes now being effected in our planetary life in all the kingdoms of nature, and, because it is an air sign

iours. they know then, and only then, the highest aspect of the first ray as it expresses itself through the activity of death. the bulk, however, of the world initiates climax their experience in aquarius and become liberated world servers. they turn their backs upon all further progress for themselves in this cycle and on all satisfaction of their own spiritual aspiration and become carriers of the water of life to humanity, joining thus the ranks of the hierarchy. those who achieve in pisces and make the higher and further grade in their development pass into that centre to which we have given the name of shamballa, but the bulk of the initiates and disciples remain attached to the second centre, that of the hierarchy of service. aquarius is pre-eminently a sign of constant movement, of

oss brings about cosmic awareness. capricorn, the goat this is one of the most difficult signs about which to write, for it, as you know, is the most mysterious sign of all the twelve. it is the sign of the goat which seeks its sustenance in the most rocky and arid of the world's places and it, therefore, relates man to the mineral kingdom; it is also the sign of the crocodiles which live half in the water and half on dry land; it is spiritually- 92- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the sign of the unicorn which is the "fighting and triumphant creature" of the ancient myths. under the symbolism of the above creatures, this sign gives us a rather complete picture of man with his feet upon the earth, yet running free and climbing to the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

nto latin, and from the latin into old english and thence, at a much later date, into the standard st. james version. the same is true of biblical translations into all the many languages. i have been told that when the new testament was being translated into french, some decades ago, they came to the words of christ where he says- 31- the unfinished autobiography copyright 1998 lucis trust "i am the water of life" joyously they translated it as "eau de vie" and proceeded to publish. then they realised that those three words are the french name for "brandy" and had to reprint, making christ say "i am living water "eau vivante" which somehow is not exactly the same thing. translations of the bible have passed through many hands; they are the result of the theological thinking of many monks

o describe the beauty of the italian lakes. to my mind lake maggiore on the shores of which olga's villa is found, is one of the most beautiful and it is one of the largest in italy. part of the lake is in swiss territory in the canton of ticino but most of it is in italy. the lake is so blue, the little villages are so picturesque, perched as they are on the sides of the hills reaching down into the water. i know nothing more beautiful to look at than the view from ronco looking up and down the lake. it is useless for me to write about it for i have not got the words, but the beauty of it none of us will ever forget. such are the things one pictures to oneself in moments of fatigue and disillusionment, and yet behind all this beauty were corruption and very ancient evil. the district had

ly through the entire gospel story. his disciples were largely fishermen. he performed the miracles with fishes and sent his apostles out after his death under the leadership of st. peter with the injunction to be fishers of men. it is for this reason that the mitre which the pope wears is the mouth of the fish. now, according to astronomy we are transitting into the sign of aquarius, the sign of the water-carrier, the sign of universality, for water is a universal symbol. prior to his death christ sent his disciples out to find the water-carrier who led them to an upper room where the communion service was instituted. all this was indicative of the recognition by the christ of the coming new era which would succeed his dispensation and into which we are at this time entering. leonardo da

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

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

y undergone. men will eventually understand the significance of christ's words when he said "render unto caesar the things that are caesar's and unto god the things that are god's" in the incident where those words occur he was referring to the great act of restitution which we call death. ponder that story and see the symbolism of the soul, contained within the universal soul, as the fish within the water, and holding a coin of metal, the symbol of matter. in one of the ancient writings the following symbolic words occur said the father to the son: go forth and take unto thyself that which is not thyself, and that which is not thine own, but which is mine. regard it as thine own and seek the cause of its appearance. let it appear to be thyself. discover thus the world of glamour, the worl

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s. these interludes are, for you, the growing times; they are essentially the "epochs for storage (if i may use such an arresting and unusual phrase, and they are the "seed of samadhi" what is samadhi, from the initiate point of view and esoterically comprehended? simply those interludes in the initiate's life of service wherein he withdraws all his forces into a "well of silence" a well, full of the water of life. in this state of consciousness two definite activities transpire: tension and recognition. without these interludes of abstraction, his work would slowly weaken as the tension, earlier initiated, weakened; his ability to attract and to hold others true to the vision would likewise slowly disappear, as his power to recognise became myopic. the initiate, therefore, as he works wit

may at first arouse questioning in your mind but which will greatly enrich your life. it will also evoke responsibility. this responsibility will definitely extend your field of service. be willing, therefore, to descend into the deep water to which i made reference in the last of the six statements given to you last year. the higher the wall, brother of mine, from which you fall, the deeper into the water you will go, and that, paradoxically, will be your salvation my beloved brother. look for this development and welcome it. in view of all the above remarks, i am going to ask you to write during the coming year three short papers. in the first will you give seven concise definitions of love not of emotion or sentiment or feeling, but of soul or heart love. make three of these definitions

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

orm the act of projection. the energy of the monad can be evoked, but it results in a down-pouring towards its working agent and it is not an act of projection per se. the act of projection is the work of the "shadow and the reflection" the old commentary says in this connection, when dealing with the word of power for each ray "when there is no shadow, for the sun is clear, and no reflection for the water is no more, then naught remains but the one who stands with eyes directing life and form. the threefold shadow now is one. the three of self exists no more. the higher three descends and all the nine are one. await the time" when, therefore, the ray of the soul dominates the ray of the personality, then the self becomes the acting agent, aided by the ray of the lower self. the rays of th

ut of water in response to a word of power from on high. the aryan approach to this same initiation has not yet been fully understood. this second initiation as now undergone is to some extent one of the most difficult. it involves purification, but it is purification by fire, symbolically understood. the occult "application of fire to water" produces certain most serious and devastating results. the water, under the action of fire "is resolved into steam and the initiate is immersed in the fogs and miasmas, the glamours and the mists" thus caused. out of this fog and out of the glamours, the initiate must emerge; out of the present fog of human affairs humanity will also emerge eventually. the success of the individual initiate is the guarantee of the racial destiny. the complications, pr

se aryan days, are far greater- 443- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust than those produced entirely by water in atlantean times; this age is kama-manasic and not simply kamic or strictly astral. remember therefore as you read these words that i am speaking symbolically. the fire of mind today has to be reckoned with in conjunction with the water of desire, and it is owing to this that much of humanity's problem develops. it is because of this that the second initiation has become one of the most difficult which the modern disciple has to take. the result, however, of the modern initiatory process is of a much higher order. this statement is related to the emerging fact that the hierarchy and its personnel in process of assemblin

e seventh hour the altar is lost sight of and only flame is seen. six times the circle of the burning fire, six times the roaring furnace burns and separates, but at the seventh naught is left save the ascending flame, that mounts to the triadal spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six times the moisture disappears, but at the seventh great absorption naught is left save iridescent fire. three times the fire envelops, three times the sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& djwhal khul the l

ALICE BAILEY THE LABOURS OF HERCULES

to meet him on the shore "he rides in light" said steropes "his inner light will brighter be" then fanned the light to sudden flame "he comes with speed" said arges "he is riding through the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have performed my task. take now the bull into the holy place and save it from due death. mino

ot the wound, made by an arrow from the bow he had possessed and used. the doe was his by right of search. the doe was his by right of skill and the prowess of his arm "the doe is therefore doubly mine" he said. but artemis, standing within the outer court of that most holy place heard his loud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may

ht of the day, disappearing again into the darkness. our word "goose, comes from the same sanskrit root, through the icelandic, and when we say "what a goose you are, we are really making a most esoteric affirmation; we are saying to another human being "you are, the bird out of time and space, you are the soul taking form; you are god in incarnation" the crab lives half on the earth, and half in the water. it the sign, therefore, of the soul dwelling in the physical body but predominantly living in the water, which is the symbol of the emotional, feeling nature. exoterically cancer is ruled by the moon, which is always the mother of form, controlling the waters and the tides. therefore, in this sign the form is dominant, and constitutes a handicap. the crab builds its house or shell and c

, half-evasive melody" not yet has the work been consummated. all that is to be heard is the note of possible achievement. all that is to be found is a deep inner urge and discontent which gradually becomes so strong that it lifts the hidden, struggling individual out of his environment of stabilized world condition and makes him the earnest aspirant, who knows no rest until he has emerged out of the water and climbed steadily on until he finds himself on the summit of the mount in capricorn, the birth not the consummation of the world savior "christ was born in capricorn, fulfiled the law under saturn, initiated the era of intelligent brotherhood under venus, and is the perfect example of the capricorn initiate, who becomes the world server in aquarius; and the world savior in pisces. can

g a propitious time when the beast would sally forth. in vain he watched. the monster stayed within its fetid den. resorting to a stratagem, hercules dipped his arrows in burning pitch, and rained them straight into the yawning cavern where dwelt the hideous beast. a stirring and commotion there upon ensued. the hydra, its nine angry heads breathing flame, emerged. its scaly tail lashed furiously the water and the mud, bespattering hercules. three fathoms high the- 81- the labours of hercules monster stood, a thing of ugliness that looked as if it had been made of all the foulest thoughts conceived since time began. the hydra sprang at hercules and sought to coil about his feet. he stepped aside and dealt it such a crushing blow that one of its heads was immediately dissevered. no sooner h

APOCRYPHON OF JOHN

nd) being prior to everything. for he is the head of all the aeons, and it is he who gives them strength in his goodness. for we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from him, namely (from) the father. for it is he who told it to us alone. for it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. and it is he who gives to all the aeons and in every way (and) who gazes upon his image which he sees in the spring of the spirit. it is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him "and his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. this is the fir

m "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its na

oreknowledge of the all noticed (it, she sent some and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/

hinking of the virginal spirit, who raised you up to the honored place. arise and remember that it is you who hearkened, and follow your root, which is i, the merciful one, and guard yourself against the angels of poverty and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of hades "and i raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on "and behold, now i shall go up to the perfect aeon. i have completed everything for you in your hearing. and i have said everything to you that you might write them down and give them secretly to your fellow spirits, for this is the mystery of the immovable race" and the savior presented these things to

ARADIA GOSPEL OF THE WITCHES

sing, make music, and then love in the darkness, with all the lights extin-guished; for it is the spirit of dianawho extinguishes them, and so they will dance and make musicin her praise. page 14 my blessing at last i will give to thee!here follows the conjuration of the salt.conjuration of the salt.i do conjure thee, salt, lo! here at noon,exactly in the middle of a streami take my place and see the water round,likewise the sun, and think of nothing elsewhile here besides the water and the sun:for all my soul is turned in truth to them;i do indeed desire no other thought,i yearn to learn the very truth of truths,for i have suffered long with the desiret o know my future or my coming fate,if good or evil will prevail in it.water and sun, be gracious unto me!here follows the conjuration of

sar:se questa grazia o cano non mi farai,pace e bene non avrai!the conjuration of cain.i conjure thee, o cain, as thou canst neerhave rest or peace until thou shalt be freedfrom the sun 6 where thou art prisoned, and must gobeating thy hands and running fast meanwhile: 7 i pray thee let me know my destiny;and if tis evil, change its course for me!if thou wilt grant this grace, ill see it clearin the water in the splendour of the sun;and thou, o cain, shalt tell by word of mouthwhatever this my destiny is to be.and unless thou grantest this,mayst thou neer know peace or bliss! page 13 n r r r r r scongiurazione del sale.scongiuro il sale suona mezza girno,in punto in mezzo a un fiume,entro e qui miro lacqua.lacqua e al sol altro non penso,che a lacqua e al sol, allorola mia menta tutta e r

BAPHOMANTIS LUCIFERIAN SATANIC MASS

i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger into the chalice

BASIL VALENTINE TWELVE KEYS

drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of mercury. more i may not say about all vin v a

be intended to build a palace, the services of many different craftsmen must be employed, and a great variety of materials is required. otherwise the palace would not be worthy the name. it is useless to use wood where stone is necessary. the daily ebb and flow of the sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in t

designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valentine 30 of 95 weight. thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. in the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to your earth, as the water in the strait of euripus frequently leaves the shore, and then covers it again until it arrives at a certain limit. when thus the palace has been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and filled the palace with good things, it is ready for the

lt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. twelve keys of basil valentine 32 of 95 third key by means of water fire may be extinguished, and utterly quenched. if much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. in the same way our fiery sulphur must be overcome by means of our prepared water. but, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his own colour, that twelve keys of basil valentine 33 of 95 thereby

dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth, there can be no resurrection in our magistery. for in earth is the b

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

he moving river [or] release into equal water. wind, earth, fire, water, earth. triya triya resting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence is cut by the razor dagger. the fire383 releases the house. the wind384 is the unsteady life-energy of a man released into death [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. 373 the propitiatory deity. 374 not the principle. 375 requesting the violence demons of the r

BLACK SERPENT1

d by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer

BLAVATSKY H P ANTHROPOGENESIS

ge 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to t

erbatim. a periphrasis is sometimes used for the sake of clearness and intelligibility, where a literal translation would be quite unintelligible[[vol. 2, page] 16 the secret doctrine. after thirty crores she turned round. she lay on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwell

the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water became the progenitors of the fowls of the air. 30. during the third race the boneless animals grew and changed: they became animals with bones, their chhayas became solid. 31. the animals separated the first. they began to breed. the two-fold man separated also. he said "let us as they; let us unite and make creatures" they did. 32. and those which had no spark took huge she-animals unt

43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it w

pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central part, to denote the pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra-venus the sol alter "the other sun" of the "seven palaces of the sun" that of lucifer venus is the third one in christian and jewish kabala, the zohar making of it the abode of samael. according to the occult doctrine, this planet is our earth's pr

BLAVATSKY H P COSMOGENESIS

n symbolism forming part ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who

ining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. 10. father-mother spin a web whose upper end is fastened to spirit- the light of the one darkness- and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is svabhavat[[footnote(s* in the english translation from the sanskrit the numbers are given in that language, eka, chatur, etc, etc. it

the sum of all its various and changing conditions from its appearance in the material form to its disappearance from the earth. it is these "sum-totals" that exist from eternity in the "future" and pass by degrees through matter, to exist for eternity in the "past" no one could say that a bar of metal dropped into the sea came into existence as it left the air, and ceased to exist as it entered the water, and that the bar itself consisted only of that cross-section thereof which at any given moment coincided with the mathematical plane that separates, and, at the same time, joins, the atmosphere and the ocean. even so of persons and things, which, dropping out of the to-be into the has-been, out of the future into the past- present momentarily to our senses a cross-section, as it were, o

cessary; for they ignore the metaphysical abstractions which are the only conceivable cause of physical concretions. these abstractions become more and more concrete as they approach our plane of existence, until finally they phenomenalise in the form of the material universe, by a process of conversion of metaphysics into physics, analogous to that by which steam can be condensed into water, and the water frozen into ice (b) the idea of eternal non-being, which is the one being, will appear a paradox to anyone who does not remember that we limit our ideas of being to our present consciousness of existence; making it a specific, instead of a generic term. an unborn infant, could it think in our acceptation of that term, would necessarily limit its conception of being, in a similar manner

under this apparent contradiction in terms, there rests a fact of nature to realise which in the mind, rather than to argue about words, is the important thing. a familiar instance of a similar paradox is afforded by chemical combination. the question whether hydrogen and oxygen cease to exist, when they combine to form water, is still a moot one, some arguing that since they are found again when the water is decomposed they must be there all the while; others contending that as they actually turn into something totally different they must cease to exist as themselves for the time being; but neither side is able to form the faintest conception of the real condition of a thing, which has become something else and yet has not ceased to be itself. existence as water may be said to be, for oxy

BLUE EQUINOX

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

s it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water .it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool, evidently reflected through a circular hole in centre of roof. looking up, could not see this star from where i was standing on the step at front of temple. someone said .enter the water. did so, finding it reached to the neck. looked up, and could discern the star c

ext. a good .rising. should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it. it was rowed by a dark-skinned man, old and wrinkled, whom i at first thought to be an indian. as i reached the boat and put my hand on the side, it seemed as if he would strike at me with his oar, but no, he grinned, and i drew myself into the boat and sat in the fore

er the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspira

y the siren night, whose words the sevenfold sacrament 189 were the river and the birds. so close it swaddled me, and bound my being to the pure profound of its own stealthy intimacy, had artemis come panting by, silver-shod with bow and quiver hunting along the reedy river, and called me to the chase, i should have neither heard nor understood. or had zeus his dangerous daughter, aphrodite, from the water risen all shining, her soft arms open, all her spells and charms melted to one lure divine of her red mouth pressed to mine, i had neither heard nor seen nor felt the idalian. between my soul and all it knowledge of the universe of light and love, thought, being, nature, time and space, the mother.s heart, the father.s face, all that was agony or bliss, stretched an infinite abyss. all t

BOOK OF ENOCH

they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the

life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the w

shed your name among the holy, and will keep you from amongst those who dwell upon the dry ground; and he has destined your offspring in righteousness, to be kings, and for great honours. and from your offspring will flow out a spring of the righteous and holy, without number forever. 66.1] and after this, he showed me the angels of punishment, who were ready to come and release all the forces of the water, which is under the earth, in order to bring judgment and destruction on all those who reside and dwell upon the dry ground. 66.2] and the lord of spirits commanded the angels who were coming out, not to raise their hands, but to keep watch; for those angels were in charge of the forces of the waters. 66.3] and i came out from before enoch. 67.1] and in those days, the word of the lord c

BOOK T

02 therein rule the angels hb:salyh and hb:a'aryal. xliv. the lord of perfected success ten of cups or chalices hand, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which "all run over" the uppermost cup is held sideways by a hand, and pours water into the lefthand upper cup. a single lotus flower surmounts the top cup, and is the source of the water that fills it. above and below the symbols mars and pisces. permanent and lasting success and happiness, because inspired from above. not so sensual as "lord of material happiness" yet almost more truly happy. pleasure, dissipation, debauchery, quietness, peacemaking. kindness, pity, generosity, wantonness, waste, etc, according to dignity. malkuth of hb:h (matter settled: complete good

hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. venus and cancer above and below. book t page 22 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 harmony of masculine and feminine united. harmony, pleasure, mirth, subtlety: but if ill dignified- folly, dissipation, wast

BOOK OF BLACK SERPENT

ork: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name

aith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. bad

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

st, with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fi

very ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say

arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sprinkle every corner of every alcove and closet also. as you sprinkle, say o

and for good do i live. love unto all things. so be it, forever" seax-wica psalm or "soft is the rain, it gently falls upon the fields beneath. it lulls the heart, it stills the wind, gives solitude i seek. it patters down, so gentle yet it ne'er does bend a leaf "there are some magickal traditions that equate different colors with the four quarters, but these are the generally used ones. and yet the water that is there will wash away all grief. for smoothness follows in the wake, and quiet and peace and love- are all around in freshness new, come down from clouds above. all evil go, flow out from here and leave all fresh and plain. let negativity not come into this room again. for love i now find all around, so soft, so still so sure; i can perform my rituals as peace and quiet endure" no

sure; i can perform my rituals as peace and quiet endure" now light some incense. stick incense or cones will do but you will find that, for ritual and magickal work, it is better to burn powdered incense on a charcoal bric-quet, in a hanging censer (more on this below. go again about the room, this time swinging the censer in each and every corner. again say the lines you said when you sprinkled the water. but what if you do not have a whole room to dedicate as a temple? that is all right. you can take the corner of any room living room, bedroom or kitchen and make that your temple. again, let's look at the ideal first. an area at least five feet square is needed. you might like to arrange rails and curtains so that the area can be curtained off from the rest of the room, though this is n

BUDGE E

this scene is explained by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centr

entrance of thy (literally, his) body. he who shineth sendeth forth light, and the uru gods give light [at dawn; destroy thou] the p. 41 darkness which is in ament in thy name of sekher-shetau-ur-a, illumine thou the thick darkness, o af. his jawbones are to him, and ra taketh up his position in ament. thy boat is to thee, and it is thy right, thou art guided along, and those who convey thee over the water and who dwell in the earth make calamities to come upon apep straightway on thy behalf. thy protector is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat a

of the second, khen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand with the upper portion of their bodies swathed. their names are--1. neb-net, 2. meni, ara-tcheru, 4. maa-tcheru. the text written above the boats reads- p. 50 "this great god journeyeth over net-neb-ua-kheper-aut (i.e, the water of the lord one, the creator of food [he who is in] this picture transporteth the boats which are in the earth, and he paddleth osiris to this city. this great god resteth for a period in this city, and he sendeth forth his voice to osiris, and to those who are in his following, and [then] these hidden boats guide him into this field. this great god paddleth through this field towards th

one, and p. 117 bearing the name tehuti-khenti-neb-tuat. 2. a female figure, with her hands turned behind her, holding in each the pupil of an eye of horus or ra; she is called ament-semu-set. the text above the boat reads: click to view (left) the goddess ament-semu-set (right) thoth of the tuat [paragraph continues "this great god travelleth through this city, being provided with [his] boat, on the water; be worketh the paddle in this country towards the place of the body of osiris "the majesty of this great god [speaketh to] the gods who are in this country when he arriveth at these houses which are hidden, and which contain the image of osiris. this god crieth [to the hidden forms which p. 118 are in them, and they hearken to the voice of this god, and then he passeth them by" click to

the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him advance" the text which runs in the border above the upper register reads- p. 123"[this is] the hidden path of amentet, on the water of which is transported this great god in his boat to arrange the lots (or, plans) of those who are in the tuat. if their names be uttered, if their bodies be known, if their true forms and the knowledge of their hours be known, and the qualities of this secret figure of the tuat (which are unknowable, by any man whatsoever: or if an exact representation in drawing be made of what is in

CASE PAUL F THE BOOK OF TOKENS

t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing intelligence. 1 "the sword which is unde

yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten again, for the heptad which is below the supernal triad completeth itself in the kingdom of the bride. for tenfold is

suggested by the lettername. 2 "the wise find me thus concealed in lamed" because lamed, l m d, adds up to 74, and this is the number of the noun diin, d i i n "leader, chief, judge. 3 "the long circuit of existence" is probably based upon the gematria of sabeeb, s b i b "a circuit, the place round about, environs. the number of s b i b is 74, the same as l m d [117] the meditation on mem* 1 i am the water of life, the mute, dark mirror of substance, reflecting myself unto myself. this is the womb of all beings. changeless, this great deep of elemental water remaineth forever pure. because of this it possesseth the quality of stability. it holdeth all things in solution, yet its own nature remaineth ever the same. 2 mem is the murmuring of this great sea of life: and by the addition of its

ual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th tarot key. here it may be noted that there is a connection between the letter-name m i m, which adds to 90, and the letter tzaddi, which, as a single character, has the same value. to tzaddi qabalists assign the function of meditation. thus there becomes evident an underlying relation between the water which is "the mute, dark mirror, and the mental process whereby the wise attain to conscious union with the life-power [126] the meditation on nun* 1 i am the fish which swimmeth in the sea of the great waters bearing all things in my belly, even as it is written "he had his dwelling in the great sea, and was a fish therein" 2 this is the great fish wherein the prophet abode three days a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however

al coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or beyond the first circle perimeter* walk deosil round the circle

water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects o

ed with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlight and continue to exhale, still with your eyes open, continuing to direct the healing light* let the moon shine into a silver or crystal bowl of water. before bedtime, tip the water into your bath so you can absorb the moon energies through your pores. whenever you feel stressed, visualise the moon, close your eyes and gently inhale; peace will come to you because you gave it out to others. you will find more detail on moon magick in the chapter on moon energies [insert pic p054- a sun magick ritual for energy because it can be dangerous to look directly at the sun

of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some people prefer to pass round a crystal ball or a large piece of uncut crystal. a crystal is helpful if you fi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

a series of farm mishaps. undergirding these problems, he noted, were very real conflicts between the women. though anna milked, jane churned, and every effort to make butter failed. jane said that anna had put a spell on the milk. anna retorted by saying that jane put something in the milk to prevent the butter coming, so that she, anna, could be discharged. chickens about the yard began to die, the water in the well had a peculiar taste. c negroes would use neither axe nor hoes kept at the yard. c when a hen was setting, she rarely brought off chickens. c it can be well understood from the foregoing, how this matter of "cunjer" in designing hands, can work evil to the innocent.[47] other harming charges speak to the personal interests of individuals in black communities. attributions of

conjure practitioners, pentecostalists viewed unusual events as signs of divine or satanic intervention in the physical realm. in a sermon, for example, entitled "storms. storms.storms" charles harrison mason, founder of the largest black pentecostal denomination, described some of the miraculous activities that he attributed to "god's strange work" in his strange act he put a woman in a well and the water felt as cotton under her feet, then in his strange way lifted her out, unhurt. c it is said in one home a lady had lately installed a new gas range but god came and swept it out of the house and set a coal stove in its place. was that not one of god's strange acts? c in a little town c where there was so much race hatred, i am told that a sign bearing these words was raised "negroes, rea

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

quality (according to each man s demerit) was observed. some were sent away naked, without other hurt. others were driven out with small bells. some were scourged forth. in brief the punishments were so various, that i am not able to recount them all. in the end it came to the last, with whom a somewhat longer time was spent, for while some were being hung, some beheaded, some forced to leap into the water, and the rest otherwise being dispatched, much time was consumed. verily at this execution my eyes ran over, not indeed in regard of the punishment, which they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently

llotted their own place at the top of all. but the rest of the attendants had to stand below between the columns, and to be content with that. now because there are many remarkable passages in this comedy, i will not omit to go over it briefly. first of all a very ancient king came on, with some servants; before his throne was brought a little chest, with mention being made that it was found upon the water. now it being opened, there appeared in it a lovely baby, together with some jewels, and a small letter of parchment sealed and superscribed to the king, which the king therefore opened; and having read it, wept, and then declared to his servants how injuriously the king of the moors had deprived his aunt of her country, and had extinguished all the royal seed even to his infant, with th

i do not know, for all their faces were covered with delicate white linen, so that i could not recognise any of them. hereupon the virgin opened the casket, in which there was a round thing wrapped up in a piece of green double taffeta. this she laid in the uppermost vessel, and then covered it with the lid, which was full of holes, and which had besides a rim through which she poured in some of the water which we had prepared the day before. then the fountain began immediately to run, and to flow into the little vessel through four small pipes. beneath the underneath vessel there were many sharp points, on which the virgins stuck their lamps, so that the heat might reach the vessel, and make the water boil. now the water beginning to simmer, it fell in upon the bodies by many little hole

ins stuck their lamps, so that the heat might reach the vessel, and make the water boil. now the water beginning to simmer, it fell in upon the bodies by many little holes at a, and was so hot that it dissolved page 69 them all, and turned them into liquor. but what the above-mentioned round wrapped-up thing was, my companions did not know, but i understood that it was the moor s head, from which the water drew so great a heat. at a, round about the great vessel, there were again many holes, in which they stuck their branches. now whether this was done of necessity, or only for ceremony, i do not know. however, these branches were continually besprinkled by the fountain, and from them it afterwards dropped into the vessel something of a deeper yellow. this lasted for nearly two hours, the

s, organs, springing fountains, and the like, nothing forgotten. now it was near the time when the fountain ceased, and would run no longer, when the virgin commanded a round golden globe to be brought. but at the bottom of the fountain there was a tap, by which she let out all the matter that was dissolved by those hot drops (of which certain parts were then very red) into the globe. the rest of the water which remained above in the kettle was poured out. and so this fountain (which had now become much lighter) was again carried forth. now whether it was opened elsewhere, or whether anything of the bodies that was further useful yet remained, i dare not say for certain. but this i know, that the water that was emptied into the globe was much heavier than six, or even more of us, were well

COLLIER IRENE CHINESE MYTHOLOGY

he sea. scented flowers like jasmine, hyacinth, and narcissus wrapped the entire world in their warm, strong perfume. but as she explored its niches and crannies, nuwa began to feel strangely dissatisfied with the budding world. the goddess found it to be enchanting, but empty. it felt 25 nuwa creates people lonely to nuwa, who sat by a river to ponder her feelings. she gazed at her reflection in the water, and suddenly she knew what was missing: she wanted the world to be filled with thinking, laughing creatures like herself. the river stretched out before her, its waves slapping the shore. the cloudy green waters left a rim of thick yellow earth along its banks. nuwa felt its slippery texture with her fingertips and scooped out a ball of clay. the cool, sticky earth deposited by the rive

ike the midnight sky, others so light they looked like liquid honey. each creature was different, so the goddess could recognize her creations. then, as she breathed on each doll, it sprang to life, giggling and hopping about. nuwa was so delighted with her handiwork that she wanted to make more. but she needed a quicker method. along the riverbanks, slender reeds arched their graceful stems over the water. nuwa rolled up her sleeves, cut a reed, and dipped it into the river mud like a spoon. expertly, she flicked her wrist and dropped blobs of mud chinese mythology 26 on the ground. when they dried, she breathed a huge puff of air into each blob, and instantly they became round, smiling creatures. the cheerful laughter of her creatures filled the goddess with happiness and pride. however

of foxes. people had thin skin, soft flesh, sparse hair, and moved about rather slowly. they had good hearts and cheerful laughter, but they were easily frightened and discouraged. fushi decided to help the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the human

d in every situation there is a right and a wrong course of action; thus the individual comes to share in shaping his fate, for his actions intervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is on a par with the cosmic forces of heaven and earth, and in such a manner, can influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent to

oulders, red skin, and a red beard. both gods have terrible tempers. in ancient stories, the earth was seen as a flat square, and the sky was a dome held up at each of the four corners by a high mountain peak, one of which is the buzhow mountain, mentioned in the story. in reality, chinese mathematicians had already calculated that the earth was a sphere by the first century a.d, long before gong the water god s first appearance in classical history texts.2 43 gong the water god pummeled the world with incessant bouts of rain and floods. the deluges battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the swelling muddy rivers. gong showed no mercy as thousands of people and animals perished on the soggy, bloated earth. the other g

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

live whitmore, former permanent secretary at the home office; sir frank cooper, former permanent secretary at the ministry of defence; and sir john fairclough, former chief scientific adviser. n.m. rothschild has twenty-six non-executive directors on the board, several connected with government. the company was involved in the privatisations of british gas, british coal, the electricity industry, the water industry, the forestry commission, and the royal ordnance factories. according to the daily telegraph of january 26th 1995, it has developed the image of "the government's favourite bank" in the light of its success in being selected so often by a process "independent" of government departments, which chose the banks to advise the companies being privatised. sir michael richardson was vi

arth. the subtle energy levels of the planet have become subject to astonishing vibratory pressures and it is these which are changing the weather so fundamentally. they will, if they continue to build, bring geological upheavals of a kind not experienced or even dreamed about in the modern world. there is so much evidence now emerging that indicates massive changes in our environment. in the uk, the water tables in london, birmingham and other cities are rising rapidly, some by two metres and more per year. this has fundamental consequences for daily life.6 hard as it may be to accept at first, the geological and weather catastrophes are created largely by the human mind and the wavelengths it broadcasts. the way the collective mind thinks affects the planetary mind, gaia, and if she beco

DAVID ICKE CHILDREN OF THE MATRIX

ated in the present earth orbit.56 ancient legends say that earth days and years were once shorter than now and humans lived for far longer.57 if, as is claimed, the deep canyons on the mars surface were caused by massive torrents of water, there had to have been a warmer climate there at one time because today it is so cold that water would freeze immediately and the vacuum atmosphere would make the water vaporise instantly.58 the closer orbit to the sun, desborough says, would have demanded that the first earth races would have been black, with the pigmentation necessary to cope with the fiercer rays of the sun. ancient skeletons found near stonehenge and along the west coast of france have 26 children of the matrix the nasal and spinal traits of many female africans.59 ancient artefacts

w" for a dog's bark.28 it certainly bears no resemblance to the sound a dog makes. in the sumerian epic, gilamesh is given 50 companions, which could be symbolic of the 50 years it takes for sirius b to orbit sirius. what's for sure, the ancients perceived sirius and sirius b as very important to their lives. the dogon are said to call these amphibious beings from sirius, the nommo or "masters of the water. the accounts of this extraterrestrial race are widely supported by ancient reports. the sumerians claimed that strange beings from the sea founded their civilisation. the historian, alexander polyhistor (born 105bc) wrote that these beings were amphibious and were happier to go back to the sea at night.29 they are described as "semi-demons (half human, half not human) and animals endowe

sh".31 the babylonian priest berossus wrote that the origin of humans in babylonian belief could be traced to the "fish god" oannes, who was known as dagon to the philistines. what they said about oannes, the sumerians said about "enki, one of the key leaders of their reptilian anunnaki. enki was symbolised as closely connected with water and it was said that he rode in a ship that could go under the water or fly in the sky. he was described as a giant who had scales like a fish or reptile. in the babylonian legend, oannes was one of the "annedoti("the repulsive ones) who had the heads and legs of men, but the body and tail of a fish.32 this is the origin of the mermaid stories, no doubt. the greek gods known as the "old men of the sea" were depicted as "mermen. it was said that if you fou

halfman- half-serpent figure with mythological connections to sirius, and both isis and 36 children of the matrix osiris were portayed with fish or serpent tails in some effigies. poseidon of the greeks and neptune of the romans were symbols of the same theme. the anunnaki (annedoti) seem to be very connected to water and their bloodlines use code names to this day that often relate to being "of the water. the major bloodline families appear to locate either in very hot regions, like texas, arizona, nevada, and california, or, more often, in cold damp places where there is lots of water. the netherlands is a major centre for them and that is one of the dampest countries in the world with much of it reclaimed from the sea. also, the cold and damp castles and palaces of the aristocracy in e

r number would be called "the disrupters, and one would "die on the cross, the dogon legends apparently say.35 peruvian creation myths tell of a great disk that came out of the sky and landed on an island called the island of the sun. this is a place i have visited twice on the bolivian side of lake titicaca. during the great deluge, the top of this island was the first piece of land to emerge as the water receded, they say. there are sceptics ruled by the gods 37 figure 3: the classic llluminati symbol of the all-seeing-eye and the pyramid with the capstone missing on the us dollar bill figures 4 and 5: the pyramid and all-seeing eye is used by a stream of companies in their advertising, including r.j. reynolds, a major llluminati bloodline, and fidelity investments. who seek to discredit

DAVID ICKE THE BIGGEST SECRET

rom tiamats collisionwith a nibiru moon which created the great band bracelet- the asteroid belt which isfound between mars and jupiter. what remained of tiamat was thrown into anotherorbit, the texts say, and eventually it became the earth (see figure 2. the sumerianname for the earth means the cleaved one because a vast hole was created, they say,by the collision. interestingly if you take away the water in the pacific ocean you willbe left with a gigantic hole.figure 2: the solar system showingthe location of the asteroid beltbetween mars and jupiter which,though the details vary, many ancientand modern accounts suggest is theremains of a planet or part of aplanet. 6the tablets are the written accounts of oral traditions that go back enormousamounts of time and you have to be careful th

like the physicists he knew and worked with, that theearth was once much nearer the sun than it is today and that mars orbited where theearth now resides. if, as is claimed, the deep canyons on marss surface were caused bymassive torrents of water, there had to have been a warmer climate on mars, becausetoday it is so cold that water would freeze instantly and the near-vacuum atmospherewould make the water instantly vaporise.30 desborough says that the earths closerproximity to the sun demanded that the first earth humans were the black races withthe pigmentation to cope with the much fiercer rays of the sun. ancient skeletons foundnear stonehenge in england and along the west coast of france display the nasal andspinal characteristics of many female africans.31 desborough says that mars

t is upon us. ancient templesall over the world reflect these cycles of precession in their geometry and mathematics.isnt it amazing what primitive people can do? the elite of the phoenician-aryans hadenormous knowledge of the earths energy grid and its potential to affect humanconsciousness. after all, we live within the planets magnetic field. when it changes,we change. if you live in water and the water changes, you are fundamentally affectedand it is the same with the energy ocean that we occupy. thus you have the movementof the planets affecting the earths magnetic field and through that affecting us. thebrotherhood dont want us to know any of this and so they have used their religions,like christianity, to condemn astrology as the work of the devil and their science todismiss it as m

omans, apparently. it was thesymbol of the druid god, hu, and it is still used today by the freemasons in their symbolof the t square. the egyptians crux ansata, the cross of life, added a circle loop to thetop. the crux ansata and the tau cross were found on statues and other artworkthroughout ancient central america. it was associated with water and the babyloniansused the cross as an emblem of the water gods who they said had brought them theircivilisation. the nagas, by the way, the human-reptile gods of the east, were also said tolive in the water. the concept of a saviour god figure dying for humanity is an ancientone. the religions of india had a tradition of the crucified saviour centuries beforechristianity and it originated from the aryans in the caucasus. the hindu christfigure

ines which lead back to thereptilians, the anunnaki. the new testament features the wedding at cana, but thiswas not a real wedding. it is again symbolic of the sun and the earth, the god andgoddess. in the land of canaan every spring, they celebrated sexual and fertility ritesunder the title, the marriage festival of canaan.42 it was at the symbolic wedding atcana in the gospels that jesus turns the water into wine. it is the suns warmth and theearths water which grow the grapes to make wine. bacchus, the greek son of zeus andthe virgin semele, was said to have turned water into wine. also there were esseneritual terms related to water and wine. the essenes, therapeutae and gnostics wereseriously into hidden meanings and the jesus stories are a mass of interweavedallegories related to the

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ollowing sequence. the babelonian numbering system was used by the masonic designers of the seal. that numbering system was not based on ten, but on six. for example "600" would be 1000 "60" would be 100 and "6" would be 10. the occult is trinitarian, i.e. it's main teachings are grouped in three's. the number sequence "93 and 93, 93; or 600, 60, and 6 is the "current" of the new age of aquarius- the water bearer, which heralds the end of the age of pisces- the fishes (an early symbol of christianity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 111786 carrollton, tx 75011 there are fields of study which are relatively unknown to the general public. though 'pyramid power' is well known, few have pursued it to other geo

DAVIDSON DAN SHAPE POWER

quency of 42,800 was a fantastic discovery just of itself; however, keely was intent on discovering all the physics behind this phenomena. during his career, keely used the basic discovery of converting water to pure energy to build many demonstrations utilizing that force to lift huge weights, control the force of gravity by making objects lighter or heavier, propel projectiles, and many others. the water aetheralization effect was perfected by keely to the point of being able to break down the atomic nucleus into 27 levels or gradations of finer and finer energies. this is akin to modern physics where they have found numerous subatomic particles which are the building blocks of the nuclear particles such as protons, electrons, and neutrons. keely claimed that there were countless phenome

f energy being pumped into the higher harmonics since the energy of the harmonics would add vectorially. 2.2.3.1 duplication of water aetherialization in 1965 an acquaintance of mine, a nuclear chemist, was doing experiments with ultrasonics. the setup is shown in figure 2.2.3.1-1. the object of the experiment was to set up a standing wave in a column of water and force particulate suspensions in the water to collect at nodal points. the starting frequency for the experiment was 40,000 hz. the power amplifier was outputting approximately 600 watts into a specially built barium titanate transducer fitted to the bottom of a 2 inch quartz tube. when the system was started the water would heat and start boiling off, reducing the water column level in the tube and altering the standing wave con

arium titanate transducer fitted to the bottom of a 2 inch quartz tube. when the system was started the water would heat and start boiling off, reducing the water column level in the tube and altering the standing wave conditions. to compensate for this a feedback loop was installed that kept the frequency adjusted so as to keep a standing wave in the column. thus, the frequency slowly went up as the water level diminished. at some frequency, a little above 41,300 hz, the water disappeared in the tube. there was no water found from the tube anywhere, it had completely disappeared. a clean hole was found in the ceiling directly above the tube. further examination revealed that the hole also continued through the roof of the single story building. the conclusion of the chemist was that the w

e water had been converted to pure nuclear energy. he decided that this was definitely not what he wanted to pursue, since conversion of water to pure energy was akin to creating a nuclear bomb, so the whole effort was dropped. figure 2.2.3.1-1 modern duplication of the aetheralization of water 2.2.3.2 physics of aetherealization analysis of the experiment results in some interesting conclusions. the water column that was used was exactly 3 wavelengths long 10. this is based on a speed of sound in water of 56,760 inches/second and thus a wavelength of 1.3 inches if we assume the keely dissociation frequency. thus the water column of 10 centimeters (3.84 inches) divided by 1.3 yields 3 wavelengths. the net result of this is a standing wave created in the tube. since the number of wavelength

hes/second and thus a wavelength of 1.3 inches if we assume the keely dissociation frequency. thus the water column of 10 centimeters (3.84 inches) divided by 1.3 yields 3 wavelengths. the net result of this is a standing wave created in the tube. since the number of wavelengths is an odd number, the reflected wave ends up canceling the primary wave. this results in a stress wave being imposed on the water molecules and the aetheric energy flowing into the nucleus. the result is to set up a vibratory condition that damps out the energy of the nucleus sufficient to cause the atoms to dissolve back into the primordial aether. one interesting anecdotal story with respect to this experiment has to do with a conference where i was asked to recount the water aetheralization experiment accident

DEITUS

r. our subconscious may be linked with the universal subconscious and our consciousness may be a manifestation of the dynamic consciousness but there is no direct link between one manifestation of the dynamic consciousness and another manifestation of the dynamic consciousness. in the dynamic universe, i compare the life of an individual to that of a river and i ask the question, is an individual the water (thought) which fills the river, and which is continually changing, or is it the riverbed (physical body) over which the water flows, which changes more gradually over time and will eventually dry up. this concept is at the center of deitic philosophy and will explain the influence of spiritual forces upon man. the question one may ask is, where do my thoughts come from? the answer the m

DEMONIC BIBLE

nuous state of change and evolution. what i am suggesting is that god, like matter, energy, or consciousness, is "dynamic" not "static. descartes said "i think therefore i am" but is this really true? in that which i perceive as my "mind" there is a continuous stream of thoughts which flows through me like a river. but am i my thoughts or am i the thing in which my thoughts manifest? is the river the water which fills the river, or is the river the rock and dirt over which the water flows? or is "river" simply a name i have given to that which i perceive from the visual image of water moving over rock and dirt? and yet, a river from one moment to the next is not the same river, for the water in the river is not composed of the same water particles, and a man is not the same from one moment

n the ground? if this were true, then man would be nothing more than a robot following out his "programming" as designed by nature. that which decays and rots in the ground is not the source of consciousness. consciousness animates the material but it is not governed by it. the source consciousness is all that exists. the one is all that is real. a man's life is a river but what is a river? is it the water which flows over rock and dirt, changing from moment to moment, or is it the riverbed over which the water flow, which changes also but over a much longer period of time. if the water is diverted, the river dries up and a new river is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if

u must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the water to ensure that all psychic influence is eliminated. once done, you will be in a "neutral" starting position from which to begin these rites. it is important that you only do this once, preliminary to performing these rites. if you take another "bath of purification" later you may have to begin the rituals over again. on the same day that y

s word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of arguments, between two people or between two nations, or even, it is said, between two worlds. the scent of peace is indeed sweet to this power, whose word is mashinnanna and whose seal is this: the twentieth name is suhrim seeks out the worshippers of t

DIABOLUS

dows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with ear

and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the path of the crooked serpent the god of the jagged spine- leviathan in the caverns and caves of the abyssic darkness, wherein the water depths weave a lonely song, comes a whispering hiss of the past and future. in blood this name is recalled, spiraling in the back of the spine through the brain of man. the rahab daemon, who has fallen forth into the oceans and long since transformed in the coiling dragon of timeless being, emerged leviathan! unto the deserts of dendain does behemoth dwell, now a beast of gigantic statur

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, no

non-christian religion from the original source material of a particular mythos. neophyte: a beginner. literally a new plant. in most magickal orders, students in the first or earliest degree are known as neophytes. in the order of the astral star [o.a.s (q.v, a neophyte is numbered the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: the most superficial layer of the ninth sephirah (q.v) on the tree of life (q.v. neptune: the eighth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q

DION FORTUNE MYSTICAL QABALA

t be likened to the successive reaches of a river. it starts as a mountain stream; in the next reach is a series of rapids and waterfalls; then come water-meadows and placidity; and finally the great waterway between docks bearing shipping. the different reaches of the river remain constant; the type of water in each is constant; clear and sparkling in the upper reaches, loaded with alluvia among the water-meadows, and [page 184] fouled with grime below the docks. but at the same time) the water itself is not constant, for it does not stagnate on any reach, for they are all in unbroken communication the one with the other; they "emanate" each other, to use the language of the qabalah. but the water changes its nature as it progresses because something is added to it by the experiences it u

th grime below the docks. but at the same time) the water itself is not constant, for it does not stagnate on any reach, for they are all in unbroken communication the one with the other; they "emanate" each other, to use the language of the qabalah. but the water changes its nature as it progresses because something is added to it by the experiences it undergoes in each reach; alluvial soil from the water-meadows; city grime from the docks. 35. so the primordial emanation of kether becomes modi fled in each sephirotic "reach" of the cosmic river; the reaches" or sephirotic spheres, remain constant; the emanations flow on, undergoing modification in each sphere. 36. the titles assigned to geburah of strength, justice, severity, and fear speak for themselves and indicate the dual aspects of

globe is gradually being brought into sublection to man, whole spheres, in fact, being thus harnessed. 6. the conditions with regard to each level of consciousness are precisely analogous. the mind builds up out of mind-stuff and the spiritual nature out of the spiritual forces of the cosmos in exactly the same way that the sea-anemone builds up its substance out of the nutriment brought to it by the water. the higher types of personality, however, are analogous to the higher types of animals in that they can in an increasing degree, according to their energy and capacity, influence their subtle environment; the mind, built up out of mind-stuff, making its influence felt in the plane of mind. 7. we observe in dealing with the astral plane, which is essentially the level of function of the

ter with which only the most advanced physics has any acquaintance. it might best be called a state of relationship rather than a thing in itself. elemental air might be described as a capacity to achieve these relationships, and as such, is the vital principle of physical life; for it is only in so far as matter has a capacity for organisation that organic substance is possible. elemental water, the water of the wise, is just plain protoplasm; and elemental earth is inorganic matter. 13. now each of these types of organised force and reaction-capacity has its own very definite nature, from which it will depart no hair's-breadth for any force in the manifested cosmos. but as there are definite interrelations of influence and expression between these four elemental states, it is possible, b

e occult division of malkuth into the four elements gives us a very valuable key. we should regard matter as we know it as earth of malkuth. the different types of physical activity, whether in molecules or masses, can be classified under the two headings of anabolism and katabolism, that is to say the building-up and the breaking down processes; these can he classified in esoteric terminology as the water or air of malkuth, and whatever is said by esoteric philosophy or pagan mythology in relation to these elements will be applicable to these two metabolic processes and fonctions. the fire of malkuth is that subtle electro-magnetic aspect of matter which is the link with the processes of consciousness and life, and to it all life-myths apply. 25. when this principle of classification is u

DION FORTUNE PSYCHIC SELF DEFENSE

by the recent fracas as anyone else might have been, i did not relish the prospect of being the housemate of a dangerous lunatic who was under no sort of control. the head of the community, however, said there was no cause for alarm, he would soon have the case in hand. he went up to the bath room, filled a soap-dish with water from the tap, made certain passes over it, and dipping his finger in the water, proceeded to draw a five-pointed star upon the threshold of miss l.'s room. miss l. made no attempt to leave her room until forty-eight hours later when he fetched her out himself. as he had promised, he soon had her in hand. he had several long talks with her, at which i was not present, and at the end of a few days a very chastened miss l. began to go about her household duties again

as effectually as it will the alleged witch, we may feel that we cannot be accused of gross superstition if we give the old folk-tradition a trial and note the results. water, again, is the vehicle of purification. it is used in the rite of baptism by the church and in the preparation of the place by the occultist about to perform a ceremony. strictly speaking, there should be a trace of salt in the water thus employed, and both salt and water are blessed with powerful invocations when the priest is preparing holy water, whether for a baptism, or for placing in the holy water stoup for the use of the congregation. as far as the occultist is concerned, salt to him is the emblem of the element of earth. it is also a crystalline substance, and crystalline substances, in their different forms

all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus chri

s in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every

ible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion and artifice of evil, for the sake of jesus christ our saviour. amen" the water thus consecrated may be used as a bath, or for making the sign of cross upon the forehead, or for sprinkling about a place. when thus using it, the following prayer may be employed "in the name which is above every other name, and in the power of the father and of the son and of the holy ghost, i exorcise all influences and seeds of evil; i lay upon them the spell of christ's holy church

DONALDTYSON ELEMENT

d air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and

ual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in appearance they most often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slender bodies, very graceful hands. they are always extremely beautiful, but may be at the same time strange or otherworldly. the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ding a sail in each hand.[2] chapter lvi. the chapter of snuffing the air in the earth. vignette: the deceased kneeling, and holding a sail to his nose. chapter lvii. the chapter of snuffing the air and of gaining the mastery over the waters in the underworld. vignette: a man holding a sail, and standing in a running stream. chapter lviii* the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased holding a sail. chapter lix. the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii

d. i, bl. 68] p. xxxvii theban version: list of chapters. vignettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring the disk, which stands on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.co

versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (32 of 36 [8/10/2001 11:22:56 am] vignette: two utchats, and a serpent on legs. chapter clxiv* another chapter. vignette: a three-headed goddess, winged, standing between two pigmies. chapter clxv* the chapter of arriving in port, of not becoming unseen, and of making the body to germinate, and of satisfying it with the water of heaven. vignette: the god min or amsu with beetle's body, etc. chapter clxvi. the chapter of the pillow. vignette: a pillow. chapter clxvii. the chapter of bringing the utchat. this chapter has no vignette. chapter clxviiia [without title] vignette: the boats of the sun, etc. chapter clxviiib [without title] vignette: men pouring libations, gods, etc. chapter clxix. the chapter of set

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

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

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

isto fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus et addat vpei nostrae cornua tauri volantis. amen. 4 upon the ashes revertatur cinis adfontem aquarum viventium, etfiat terra fructificans, etgerminet arborem vitaeper tria nomina, quae sunt netsah, hodetjesod, in principle et in fine, per alpha et omega qui sunt in spiritu azoth. amen. 5 in mingling the water, the salt, and the ashes in sale sapientiae aeternae, et in aqua regenerationis, et in cinere germinante terram novam, omnia fiant per eloim gabriel, raphael et uriel, in saecula et aeonas. amen. 6 exorcism of the water fiat firmamentum im medio aquarum et separet aquas ab aquis, quae superius sitcut quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ven

fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away with this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary e

them in their strength, without ever allowing ourselves to be enthralled by their weaknesses. when we shall be well fixed in this disposition, the entire world will be at the service of the wise operator. he will go out during the storm and the rain will not touch his head; the wind will not derange even a single fold of his garments; he will go through fire without being burned; he will walk on the water, and will behold the diamonds through the crust of the earth. these promises which may seem hyperbolical are only so in the minds of the vulgar; for though the sage does not do materially and precisely the things which these words express, he will do many greater and more wonderful. in the meantime it is not to be doubted that individuals can direct the elements by the will to a certain

precisely the things which these words express, he will do many greater and more wonderful. in the meantime it is not to be doubted that individuals can direct the elements by the will to a certain extent, and change or really stop their effects. why, for example, if it is ascertained that certain individuals in a state of ecstasy lose their weight for the moment, could we not walk or glide upon the water? saint medard's convulsionaries felt neither fire nor sword, and begged as a relief the most violent blows and the most incredible tortures. are not the strange ascensions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have

out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below

ELLIS LOW TWELVE 1907

twelve 25 leave their fertile grounds in warm spring valley, where they were content and happy. they were forcibly shifted to the sterile region around fort tularosa. general howard protested, and had them sent back to their old homes. but the covetous white villains would not let them alone, and a still greater mistake was made when they were sent to the san carlos reservation, for not only was the water brackish and the soil worthless, but it was the home of a thousand chiricahua apaches, who were the implacable enemies of the warm spring band, which hardly numbered three-fourths as many "geronimo is the leader of the warm spring indians "yes; you will have a frightful time before you subdue him and put him where he can do no further harm. i knew his father, mangus, one of the most fien

saddle, at my side and envied the salamander who seemed to revel in the furnace-like temperature. frequently the fingers of the men were blistered by contact with the iron of their weapons. many times, when we had struggled on to some well-known spring or water hole, we found it either dry or so befouled by the hostiles that had been ahead of us that one would have died of thirst before touching the water. our poor horses suffered with us, and more than one succumbed, not so much from exhaustion as from thirst. there were times when the muddiest pool that could hold the fluid in solution would have been welcomed like iced nectar by us. we seemed to become mere automata, moving without will of our own, but held to the fearful work by a blind, aimless, dogged persistency that nothing but de

en by indians themselves. iii the halting place among the hills offered such advantages that lieutenant smith turned them to account. men and animals had been pressed to the limit of endurance, and none ever needed rest more than they. the fleeing apaches had been pushed so relentlessly that they did not pause to contaminate the spring, where we stopped, dismounted, drank and filled our canteens. the water not only gave the ponies all they could drink, but nourished a species of lush grass, upon which the animals fed eagerly. we ate, lolled on the ground, smoked our pipes and the majority slept. even low twelve 41 vikka and i had snatched brief slumber before riding out on our little scout. when lieutenant smith had heard my report, he called vikka, pedro, jim and others of the best scouts

l robert f. hoke. he commanded a division at cold harbor, and had received his commission as major-general less than six weeks previous. directly in front of his lines lay scores of union dead and wounded. loss of blood always causes a horrible thirst, and the cries of the sufferers were more than the confederates could bear. scores ran from the ranks, and, kneeling among the poor fellows, shared the water in their canteens with them. they had been thus engaged only a few minutes when the federals opened fire on them, not understanding the meaning of the charity. the bullets whistled so hotly about the good samaritans that they had to hurry back. general hoke was so indignant that he issued an order forbidding his men going out of his lines. in the lull that followed he lay down at the tri

ung diaz cried with that determination that afterward made him what he is to-day "it's madness, man. you will drown. the harbor is full of sharks. you will never reach the shore" diaz was obdurate, however, and that afternoon he divested himself of his heavier clothing, girded on a knife to defend himself against not only man-eating sharks, but manhunting soldiers, and sprang overboard. taking to the water, he headed toward the beach, and the friend who had protected him so far watched him with his glasses as he rose and fell with the waves, now tossed on their crests, now hidden behind them as they broke in combers on the sand bars. suddenly diaz turned back, and seemed swimming with redoubled effort to regain the ship. through the breakers there plunged a boat and from it came the glint

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine

peared before the eyes of the astonished king, though the courtiers saw nothing. in vain the king called angrily for someone to arrest the imposter. while they groped in search of him, alruy slipped from the palace with the king in pursuit and all the courtiers running after him. they reached the sea shore, and alruy turned and showed himself to all the people. spreading a scarf on the surface of the water, he walked over it lightly, before the boats which were to pursue him were ready. this tale confirmed his reputation as the greatest magician within the memory of man. it is said that a turkish prince, a subject of the persian king, bribed the father-in-law of the sorcerer to kill him, and one night, when alruy was sleeping peacefully in his bed, a dagger thrust put an end to his existen

n not to discuss the matter but sing something and be quiet. they obeyed. more raps came and told them to examine the plant again. to their great surprise they observed a large circular head of bloom, forming a flower fully five inches in diameter, that had opened while the plant stood on the floor at oxley s feet. the plant was 22 inches in height, with a thick woody stem that filled the neck of the water carafe. it had 29 leaves, each smooth and glossy. it was impossible to remove the plant from the water bottle, the neck being too small to allow the roots to pass; indeed the comparatively slender stem entirely filled the orifice. the plant was a native of india, an ixora crocata. it had some years of growth. we could see where other leaves had grown and fallen off, and wound-marks which

ot and had apparently never been disturbed. the plant was photographed. it lived for three months under the care of mr. oxley s gardener and then shrivelled up. it was a favorite feat of yolande to put a glass of water into the hand of one of her particular friends and tell him to watch it. she would then hold her slender tapered fingers over the glass and while her eyes were closely scrutinizing the water within it a flower would form itself upon it and fill the glass. patterns of ferns were often handed to her. she always matched them with others to please the sitters. roses were frequently produced in the water pitcher she carried on her shoulder. if a special color was required it was obtained. d esperance once asked for a black rose. yolande dipped her fingers into the pitcher and ins

(reactive, in the case of the earth and water signs. the signs are also divided into northern and commanding (the first six, and southern and obeying (last six. there are four triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra, and aquarius; the fire triplicity, encompassing aries, leo, and sagittarius; and the water triplicity, containing cancer, scorpio, and pisces. the signs are further divided into diurnal and nocturnal, the diurnal signs being all masculine and the nocturnal feminine. signs named after quadrupeds are, of course, quadrupedal; those named after human states of endeavor (e.g, water bearer, archer) are called humane. a person born under a fiery, masculine, diurnal sign is hot in tem

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as

eared to him to be borne up on a kind of cloud. at baldshut, on the rhine, in the diocese of constance, a witch confessed, that offended at not having been invited to the wedding of an acquaintance, she had caused herself to be carried through the air in open daylight to the top of a neighbouring mountain, and there, having made a hole with her hands and filled it with water, she had, by stirring the water with certain incantations caused a heavy storm to burst forth on the heads of the wedding-party; and there were witnesses at the trial who swore they had seen her carried through the air. the inquisitors, however, confess that the witches were sometimes carried away, as they term it, in the spirit; and they give the instance of one woman who was watched by her husband; she appeared as if

d faint. i do not know. but i was aroused by the sound of a voice saying in my ear: she is not here, she is gone. it was one of the family who spoke and the terror in the boy s voice roused me effectually. i wanted to reassure him, and asked for water, and wondered at the same time whose voice was it that made the request. it was like my own but seemed to come from the air or from another person. the water was brought and drunk, but though i felt refreshed the act seemed to be performed by that other person who had spoken. then i was left alone. now comes the strangest part of this strange experiment. the photographic plate was carefully developed and a print made, which revealed a most astonishing fact. the materialised form, well in focus, was clad in white, flowing garments. the hair wa

all kinds, bolton at once obeyed. the poor creature had been harpooned, and was languishing in a large basket. he saw at once that it could not live, but wishing to do what he could to prolong its life, he dispatched it to the zoological gardens. later in the day he called to see how it was faring, and found that it had been put into the seal tank. when bolton visited the tank the seal rose from the water and gave him a long look, which, as he humorously suggested, seemed to indicate that the animal recognized him and was grateful for its treatment. the seal died that night, and ten days later bolton was at a seance at which frederick craddock was the medium. a number of people of social and scientific repute were present. suddenly someone called out from the cabinet: take this great brut

st expose himself in a burning house. to draw near the sylphs he must cross a precipice on a plank, or ascend a lofty mountain in a storm; and he who would win to the abode of the undines must plunge into a cascade or whirlpool. the air is exorcised by the sufflation of the four cardinal points, the recitation of the prayer of the sylphs, and by the following formula: the spirit of god moved upon the water, and breathed into the nostrils of man the breath of life. be michael my leader, and be sabtabiel my servant, in the name and by the virtue of light. be the power of the word in my breath, and i will govern the spirits of this creature of air, and by the will of my soul, i will restrain the steeds of the sun, and by the thought of my mind, and by the apple of my right eye. i exorcise the

EVERBURNING LAMPS

ltar, and hid it in a dry, hollow place. 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

EVIL AND UNCLEAN SPIRITS

circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

oving close enough so that the observers could see that they were domed and disc-shaped. after five minutes, two of them departed in opposite directions, to the north and south, emitting sounds like thousands of tuning forks, as lapp would put it. the remaining ufo flew toward them, and now it looked the size of a small house. abruptly it streaked upward, vanished, then reappeared to plummet into the water about a mile away. soon the ufo came back to the surface and flew, at an altitude of fifteen feet above the water, toward the witnesses again. it stopped some sixty feet from them, and now it was so near that lapp could see right into its transparent dome, where he was shocked to observe two large-headed figures, short in stature with big eyes and small mouths, who were clad in gray or s

gies. through the use of their rituals, their sonar songs and their ocean travels, they vivify the biosphere. whale song has been found throughout all the oceans of the world. it is also found in, and resonates throughout, the skies of the earth. it exists even in the deepest parts of africa, the americas, asia, and europe. because the energies of the cetaceans can be found both in the sky and in the water, those great energies they bring forth in their song create the resonance that sustains life (nidle and essene, 1994. see also: adama; channeling further reading nidle, sheldon, and virginia essene, 1994. you are be- coming a galactic hu m a n. santa clara, ca: sp i r itual education en d e a vors publishing company. we are the cetaceans, n.d. http//onelight.com/ ceta/cetabook/cetmonitor

ience not long afterward, lilly witnessed the future of the human race. a solid-state intelligence, consisting of all computers and electronic systems, will assume control of everything and become too powerful for human beings to do anything about. by the 2500s this intelligence will be in communication with its counterparts elsewhere in the milky way. lilly believed himself to be in contact with the water-based as opposed to solid-state entities in the universe. the two intelligences, the latter always the creation of the former, are in conflict all through the universe. wa t e r- based beings from elsew h e re are paying close attention to developments on earth and sending humans constant telepathic messages that usually re g i s t e r, at least where humans are concerned, only on a subl

e feeling that the reaper is a special friend, he told chorvinsky. he appeared to me and gave warning instead of taking someone. someone else claimed that the grim re a p e r s a ved his life when he was eight years old. dennis wa rd rop was skating on a pond when the ice gave way under his feet, and he plunged into the frigid water. he tried desperately to find a way out as his lungs filled with the water. he felt something poking him and grabbed onto it as it lifted him to safety. after he wiped the water from his eyes, he was terrified to learn that he was holding the blunt end of a long scythe in the hands of a tall, large figu re with the face of a decomposing corpse. it w o re a black robe and a hood over its head. inside the eye sockets we re swirling whirlpools of black and dimly g

minati and. a new world order. john d. rocherfeller [sic] and his pals. moreover, giannini himself consciously served the conspiracy. from uncertain evidence, crenshaw concludes that giannini s family owned the bank of italy and the bank of america. he goes on, if, as my research seems to indicate, it is the one worlders plan to hide what is going on at the earth s poles, what better way to cloud the water, so to speak, than to have one of their own, an admitted member of an international banking family, toss in a controversy such as this phony trip by admiral byrd to make hollow earthers appear as ridiculous (crenshaw, 1996. see also: hollow earth; shaver mystery further reading beckley, timothy green, ed, 1993. the smoky god and other inner earth mysteries. new brunswick, nj: inner light

FAUST

in helm and feather us to array. ants and dactyls. who now will save us! iron we re bringing, chains to enslave us. chains we re not springing, not yet the hour; heed, then, their power! the cranes of ibycus. cries of murder, moan of dying! fearful pinions fluttering, flying! what a groan and moan and fright pierces upward to our height! all have fallen in the slaughter, reddened with their blood the water. greedy lust, misshapen, cruel, steals the heron s noble jewel. on the helmet now it waves, oh, these fat-paunched, bow-legged knaves! comrades with our host in motion, serried wanderers of the ocean, summon we, for vengeance mated, in a case so near related. let none spare his strength or blood! hate eternal to this brood! they disperse in the air, croaking. mephistopheles [on the plain

lost! so quickly to the work! phorkyas claps her hands; thereupon masked dwarfish figures appear at the door who execute at once and with alacrity the commands which phorkyas utters. hither, thou swarthy, roly-poly, goblin throng, trundle along, there s harm to do here as one will. the altar, golden-horned, bring forth and give it place, and let the glittering axe lie on the silver rim; fill all the water-jugs that one can wash away the black gore s horrible, polluting blemishment. spread out the carpet sumptuously here in the dust that so the victim may kneel down in royal wise and in it wrapped at once, although with severed head, may still be sepulchred with fitting dignity. leader of the chorus. the queen, absorbed in thought, is standing at one side, the maidens wither like to new-mo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

fire. these letters are discussed in relation to the universe x heaven, earth, and the space between them, the seasons of the year (hot, cold, temperate, and the body of male and female (head, belly, and the geviyah. verses in both the third and sixth chapters mention fathers born from the archetypal elements of the mother letters. from the air (ryva, avir) of alef a comes the father space; from the water(,ym, mayim) of mem m comes the father matter; and from the fire (sa, esh) of shin s comes the father energy or motion..and from him go out fire and water, dividing into male and female. three mothers alef a mem m shin s are their foundation, and from them are born fathers, from which everything is created. 7 :2% e= i2 2 f 3#5 ten intangible sefiroth five opposite five (sefer yetzirah 1:3

tion formerly occupied by heaven, and water moving into the position formerly occupied by earth. 2 f 0# after-the-world sequence (shuo qua) 0' 8: h" 2: 2 2:e 8# in the meditation process of taoist internal alchemy, the pure intention (yi) of the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shush

fting off course, just try to be diligent about bringing your mind back to the task at hand, without letting the tricky voice of self-criticism steal your attention. the reader is again reminded how important it is to limit the amount of mantric repetition you do in the beginning. go slowly, and increase the amount in small increments over a substantial period of time. each individual should test the water to determine how much they are comfortable doing at the onset, and how much and how often to increase the amount. when you start silent mantric repetition, limit the duration to ten to fifteen minutes when you awaken in the morning, and that much again before you go to sleep. if you tend to wake up very groggy, you may wish to apply some cold water to your face before you begin, so that

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

in time, the sexual disciplines of the tantras degraded into orgiastic rituals bearing little resemblance to their original intent. virabhavas find their counterparts amongst chinese taoist sexual alchemists. an additional and prominent focus of the taoist alchemists is longevity of the physical body. 42 a symmetry break is a phase transition, like water freezing into ice if heat is removed from the water-ice system. 43 leet, leonora. the secret doctrine of the kabbalah, inner traditions, rochester, vermont, 1999. the reader is particularly referred to chapter nine: a synthesis of sacred science and quantum physics@ 1 the unquestionable authority of every letter, crownlet, and word of the torah comes from rabbi aqiba, a pivotal figure in the emergence of rabbinical judaism who was born 10

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of that marvellously beautiful form of man reflected in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order t

one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the breath, through all thy creatures" in his commentary on this treatise,3 ficino compares the driving out of the ultores and their replacement by the potestates dei with the christian experience of regeneration in christ, the word and the son of god. in fact, as festugiere points out,4 this gnostic experience does seem to be something like a gift of grace which cancels the pre

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

n corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. t

there is no sudden change of constitution or environment for the whole human race when a new epoch is ushered in, but an overlapping of conditions which makes it possible for the majority by gradual adjustment to enter the new conditions, though the change may seem sudden to the individual when the preparatory work has been accomplished unconsciously. the metamorphosis of a frog from a denizen of the water to the airy element give an analogy of the past emergence of humanity from the continent of atlantis to the rainbow age of aryana. and the transformation of an earth worm to a butterfly soaring the skies is an apt illustration of the coming change from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the h

ws: jehovah created eve, a human being. the lucifer spirit samael united with eve and begat a semi-divine son, cain. as he left eve before the birth of the child, cain was the son of a widow, and a serpent of wisdom. then jehovah created adam, a human being like eve. adam and eve united and begat a child, human like themselves, whose name was abel. jehovah, being the lunar god, is associated with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminin

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

en privately informed of the nefarious plot, but jealousy on account of the queen of sheba bound his tongue and stayed his arm, for he hoped that when the ambitious plan of hiram failed, the affections of the queen would turn from his humiliated rival to himself. he therefore closed eyes and ears to plot and plotters. when hiram confidently pulled the plugs, the liquid fire rushed out, was met by the water, and there was a roar that seemed to shake heaven and earth, while the elements boiled and battled. all but hiram hid their faces at the awful havoc; then from the center of the raging fire he heard the call of tubal cain, bidding him jump into the molten sea. full of faith in his ancestor, who had gone before him upon the path of fire, hiram obeyed and plunged fearlessly into the flames

FREEMASONS SATANISM AND SYMBOLISM

e form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing

ds. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat again

ram as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any

FULL MOON RITUALS

ags, pressing a corner of her robe to her face to block out some of the sights and smells. yet she knows and acknowledges as she passes the horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, th

picks up the copper bowl. facing west and raising the candle and the bowl she invokes the guardian "o watcher of the west, ancient one most fearful and mysterious we welcome you to this circle bless and wash us with your presence" as she speaks, a fierce wind laced with sleet and icy rain blasts into the circle, causing robes to flap and twist and bodies to shiver with the sudden damp chill. with the water comes the cold smell of winter rain, then the sound of a soft voice-not sharon s-speaking "remember that i, too, am the mother and that i too am necessary for all birth and rebirth" the wet wind shrieks and sighs and circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us thi

and circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us this night and join with us as we celebrate both life and death. for without one there is no possibility of the other" sharon then returns to the altar, setting the bowl in its place. frost covers the outside of the bowl and the water inside is now frozen. after gently placing the castle candle between the tapers of our lady and lord, she steps back to her place in the circle..owl steps slowly forward, drawing reddeer by the hand along with her. they walk together around the circle, greeting each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a

morgan stands yet a moment more as her prayer wings its way to the divine ones, then retreats to her place and watches..jess lays a bloodstone with the other offerings "lady and lord, look in on my sister. it seems she and her platelets have had parting of ways again. i know she'll get through this. she'll be healthy again soon. but things were going so well for jen. this just blew it all out of the water. so send her healing, send her energy, and send her high spirits" wiping her nose descreetly on her cuff, jess sniffles back to her place..owl has waited quietly for the petitioners to approach. as each has put forth their pleas, she can feel a tremor within her, and even as she looks at the familiar faces, she seems to be seeing them in a different light, thru another's eyes. a chuckle

FULLER J F C SECRET WISDOM OF THE QABALAH

e pollution disappears, save from the man's hands, which retain it and thus remain unclean. hence a man should not pass his hands over his eyes before washing them [the open eye symbolizes kether. when he has washed them, however, he becomes sanctified and is called holy. for this sanctification two vessels are required, one held above and the other placed beneath, so that he may be sanctified by the water poured on his hands from the vessel above. the lower vessel, then, is the vessel of uncleanness [whilst the upper vessel is a medium of sanctification] 6 between these opposites of good and evil is placed the free will of man, which establishes secret wisdom of the qabalah page 38 harmony between them and by which man exercises the divine power of judgment. man is, therefore, a living re

ent of so potent a nature that the complementary forces in this world will annihilate one another through the intensity of their friction. to illustrate this by a scientific example: suppose that the universe were composed of the gases oxygen and hydrogen which had been created by electrolysing water; then the messianic act would consist in destroying this universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depict

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

e sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup of the lord, water alone cannot be offered, even as wine alone cannot be offered. for if anyone offer wine only, the blood of christ is dissociated from us; but if the water be alone, the people are dissociated from christ"[10 [10] epistles of cyprian, vol. i, pp. 215-217. th

an emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--netpe. she is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. the time at which this tablet was found is not known, but it is supposed to belong to the period of the xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given p

n kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the nelumbo of linnaeus. this plant grows in the water, and amongst its broad leaves puts forth a flower, in the center of which is formed the seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. the orifices of these cells being too small to let the seeds drop out when ripe, they shoot forth into new plants, in the places where they were formed, the bulb of the ve

e romish church are at the present time ignorant of the true meaning of the lotus, or lily "it is, like many other very odd things, probably understood at the vatican, or the crypt of st. peter's"[20 [20] anacalypsis, book vii, ch. xi. of the lotus of the hindoos nimrod says "the lotus is a well-known allegory, of which the expanse calyx represents the ships of the gods floating on the surface of the water, and the erect flower arising out of it, the mast thereof. but as the ship was isis or magna mater, the female principle, and the mast in it the male deity, these parts of the flower came to have certain other significations, which seem to have been as well known at samosata as at benares"[21 [21] quoted in anacalypsis. in other words it was a phallic emblem and represented the creative

med the basis of their philosophy. according to these speculations, a portion of the earth was destroyed or resolved into its primary elements every six hundred years, while at the end of each kalpia, or great cycle of several thousand years, the entire earth was renovated or absorbed into the two fecundating principles of the universe. these two indivisible forces represented by vishnu rested in the water, or brooded on the face of the deep. when stirred by love for each other they again became active, and from the germs of a former world, which had been absorbed by themselves, created again the earth and everything upon it. in other words "the earth sprang from the navel of vishnu or brahme" according to the buddhists of ceylon, the universe has perished ten different times, and each tim

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eis also some letting and hinderingwhichforbids us to visitthewaste house amidst the waters,wheredwellsthelady of thewater'(p. 55, while machen hopes'thatto youthebenedictaofyears past may return,butcrownedwithamostheavenly sweetness (p.110).butwaite knowsthattheadventureswithdoraandtheshepherdess cannot last andmustcome to an inevitable end:meanwhile, this is the passingoflilith andofthe lady of the water.thesororgloriosainignehas takenherwayintothe south under a golden canopy..thesororbenedictain aquahas gone into the west, far over fords and marshes, and the great mists conceal her. she has heard the voicesofthe sea. it has come to pass, even as i foretold, for we are called above the region of the elements, where these children cannot follow us (pp.166-7).at the endofthis letter,number

GILBERT THE MAGICAL MASON

d by modern thought; it is equally a folly to think that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has practised in common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency

s the fount of origin for many masonic points; it refers also to the doctrines of pythagoras whose five pointed star i mention later on. among the masonic points which have been derived from the ancient mysteries, i notice the triple degrees of the system corresponding to the mysteries of serapis, isis, and osiris. now our second degree has feminine suggestions; note, shibboleth, the ear of corn, the water, for corn refers to the goddess ceres, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash

od wax was melted in a metal vessel and was poured into a bowl of water, and a judgment arrived at from the shapes into which the wax had fallen and solidified.theetruscan priests divined by the appearances of drops of oil allowed to fall into water in a vase. pegomanteia a greek divination by fountain water: observations were made of its changes, colours and reflections: a mirror was dipped into the water of a fountain to discover the result of an illness. dactylomancy sometimes water was placed in a vase, and a finger ring suspended by a thread was held over the vase, prayers were said, and a judgment arrived at by the number of times the ring struck the sides of the vase. this proceeding is occasionally done even in the present day: some persons will tell you that a gold ring suspended

,-infront, the east. ahur calledahor,oraharon,behind, west. shmaul calledshemalorsemol,the left, or north. imin calledyamin,the right or south.imhmorbmzrchtzpndrum ngb calledmesrach,the rising of the sun, east. calledmeorebandmemo ha shemesh,the setting place, west. calledtsaphon,the dark place, north. calleddarom,the bright place, south. callednegeb,dryness, the desert, south. calledmiyamoryamah,the water or sea, west.thewinds from the four quarters were named from their effects: the east wind which brought heat and locusts; thesouth-stormsand heat; thewest-cloudsand rain; thenorth-coldand calm weather.thesun must be first referred to as the most magnificent work of the creator. in genesis i, v. 16, we read that god (alhim, calledelohim),made the sun 'the greater light to rule the day'.th

ars to be tearing off some leaves for clothing and eating the fruit; in some cases he is again seen leaving the tree fully clothed (query- emblematic of the fall of man of genesis of the old testament) 3. mithras and the- rock. he appears again with the phrygian cap, but kneeling and shooting an arrow at a rock or hillside, whence a stream of water issues; a man kneels beside this stream, catches the water in his palms and drinks: this act represents mithras as saving the world from a drought sent by ahriman, the evil one. 4. mithras and the sun (several scenes) he appears to crown the sun, who kneels before him, using the left hand, while in the right he holds a cornucopia; recognition of the value of the sun's light and heat (b) mithras and the sun stand together, clasping each250themagi

GILBERT THE SORCERER AND HIS APPRENTICE

said that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat is mostthe symbolism of the 4 ancients 21fymbollsmofthecourseof thezelatorpastthe4aticiehtseastfire.it .july.,redwate:r.mi.,3ai.anr.imt.oeeritblueair.2!!lanl'ient;jan, 225yellowwest.nwnj.nv',u",vmz255.;u":u22thesorcerer and his apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,and

quare pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected f

ency of power. unstable as water, thou shalt not excel, because thou wentest up to thy father's bed, then defiledst thou it; he went up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it was fierce; and their wrath, for it was cruel: i will divide t

butihad all a boy's keen relish for a fairy tale, especially when told as an obvioustruthby people who really believed it. sooth to sayiwas rather wearied of the superior folk who told me that there were really no such things as fairies. so it was with great joy thatiwandered about among the crofters, and got the old people to tell me stories of the 'little people, and the seal men and women, and the water folk, and the ridersofthesidhe",and of their own experiences. here it was thatimet with a girl who had more knowledge of elementals thananyonei have since met. half-witted she was, so the schoolmaster told me; it had been utterly impossibletoteach her anything at school; he doubted whether she could even read or write intelligibly,buthe was a lowlander from the border country, and rather

t be the town' she was thinking of broadford. but it was not there. far away to the west a farm was burnt down that night.theschoolmaster could only suggest coincidence, and certainly farm-fires were not infre255 quent. still the fact remains that her prophecies nearly invariably came off, and the crofters and fisher folk believed implicitly in her warnings. sometimes too she would look down into the water on a day of bright sunshine when the white limestone of the sea floor gleamed green through the little waves that made fleeting shadows, and swung gently the red- brown seaweed that floated like a girl's hair in the clear water, and would describe with a wealth of imagery that many poets might have envied how the sea maids swam past, and how she heard their songs. 1 inquired if they had

GNOSTIC HANDBOOK

us shows clearly his high state of initiation, his energy field has been cleansed of its fallen elements by sophia and in recognition of his achievement, the divine will acknowledges his new state. michael is now jesus the christ, the christ state being the achievement of communication with the mind of god or the logos. the gnostic handbook page 78 as soon as jesus was baptised, he went up out of the water. at that moment heaven was opened, and he saw the spirit of god descending like a dove and lighting on him. and a voice from heaven said "this is my son, whom i love; with him i am well pleased" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a being whose essence is in commune with the logos and whose actions embody the holy spirit, he now

of sins. luke 3:3 baptism or immersion into water represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth that has begun. the rite itself is not the same as the rite of christening, there is no biblical evidence for the initiation of minors. the rite of baptism is by full immersion into water and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3 where baptism is specifically referred to as the baptism of repentance. repentance as discussed earlier involves a radical change of life direction and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the rite is only available to those who

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are rejuvenated and reborn through transfiguration. the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of t

luke 3:3 baptism (or immersion into water) represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth which has been initiated. the rite itself is not the same as the rite of christening (there is no gnostic rite for the initiation of minors. the rite of baptism is by full immersion into water, and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed earlier) involves a radical change of life direction, and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the rite is only available to those

yugas show the fall from the golden age, through to the most destructive age; that of iron- this is also known as the kali yuga or age of the wolf. the great year at the same time as the yugas are unfolding and man heads for destruction, the treasury of light is working to offer man the gnosis. a good analogy here would be someone drowning at the sea-side, as he is sinking deeper and deeper into the water, inching closer and closer to death, the lifeguard is struggling harder and harder to save him. as the yugas unfold and exoteric (popular) religion and philosophy degenerates, more and more the gnosis is revealed to those who seek gnostic theurgy page 184 the path. it is a strange and terrible contradiction that today there is more gnosis than ever before, and less people than ever wanti

nd the world around him. the baptism of jesus clearly shows his high state of initiation, his energy field has been cleansed of dialectic elements by sophia, and in recognition of his achievement, the father of wisdom acknowledged his new state. michael is now jesus the christ, the christ state being the achievement of communication with the logos. as soon as jesus was baptised, he went up out of the water. at that moment heaven was opened, and he saw the spirit of god descending like a dove and lighting on him. and a voice from heaven said "this is my son, whom i love; with him i am well pleased" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a gnostic theurgy page 198 being whose essence is in communication with the logos and whose actions

GOETIA LUCIFERIAN

he moon is waning. fill a bucket or basin with distilled and purified water and pour salt, abramelin oil and a few drops of your own blood. you will then wish to have a small fire which you will hold the blade over. as it is heated in the flame, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred bl

ned pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be

the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the a

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

re thy love. o vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee! o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all

GOLDEN DAWN RITUALS ENOCHALL

one season. l patralx: one rock. l smnad: one another. la: first (cf. l, li, lo. labnixp: governor of the first division of the aethyr bag (82. lah (meaning unknown) laiad: the secrets of truth. laidrom: senior of mars on the earth tablet, also aidrom. lairz: angel also known as larz. lang: ministering angels. lansh: in power exalted/ power/ also lonsa, lonshi, lonshin. laoaxrp: senior of luna on the water tablet. lap: for/ for ye are. lap zir: of things for i am of him. lap zirdo: for i am. laparin: governor of the second division of the aethyr zim (38. larag: neither/ nor. larasada: lrasd, dispose. 33 larianu: trian, shall be. larinuji: lring, stir up. larz: kerubic angel of air angle of air tablet, companion of rlza. las: rich. las ollor: the rich man. lasben: angel who appeared to dee

so known as leoc. lehusan (meaning unknown) lehuslach (meaning unknown) lel: same (cf. l. leoc: subservient angel of water angle of water tablet, also known as leaoc. lephe (meaning unknown) leveanael: planetary angel, associated with luna, name of lunar pentagram. levithmong: the beast of the field/ cattle. lexarph: governor of the first division of the aethyr zax (28. lgaiol: senior of venus on the water tablet. lgba: subservient angel of water angle of earth tablet. lhetga: alhctga, senior of earth. lhiansa: senior of saturn on the earth tablet. li: first (cf. l, la, lo. liah: subservient angel of water angle of earth tablet. liaida: laiad, secret. liba: angel (filius filiorum lucis, associated with jupiter, name of sol heptagon 1. ligdisa: senior of saturn on the water tablet. liiansa:

power. lonshin: their powers. lonshitox: his power. lorslq: flower/ flowers. larasada: dispose. lrasd: dispose/ to dispose. lring: stir up/ to stir up. lrl: center square name 3. lrni: subservient angel of fire angle of water tablet. lrixn: angel, companion of nlrx. lrxn: kerubic angel of fire angle of water tablet. lsha: subservient angel of earth angle of air tablet. lsrahpm: senior of mars on the water tablet. lu i pamis: nor end cannot be. lu ia he: song of honor. lu: nor end/ not/ nor. luah/ luach: praising angels. lucala: north. lucal: in the north/ north. luciftian: with ornaments of brightness/ brightness. luciftias: bright/ the brightness. ludsi: my feet in. 35 luiahe: song/ song of honor. lulo: tartar/ mother of vinegar/ tartar of wine. lurfando (meaning unknown) lusd: feet/ foo

ngel (filia filiarum lucis, associated with mercury, name of mercury heptagon 2. madimiel: planetary angel presiding over the sphere of mars, name of mars pentagram. madriaax: heaven (cf. oadriax. madriax: o you heavens. madrid: her iniquities/ iniquities. madrid i: iniquity. madriaax/ madriiax madriax: the heavens/ heaven (cf. oadriax. magl: angel, also see mamgl. kerubic angel of earth angle of the water tablet. magm: subservient angel of water angle of water tablet, also known as malgm. mai: cacodemon of air angle of earth tablet. maladi: calling angel of earth angle of water tablet. malap: demonic name (reversal of palam) commanding cacodemons of water of air. malpirg: the fires of life and increase. malpirgi: fiery darts/ fire/ fires of life and increase. 36 malprg/ malpurg: fiery dar

e by man. saanir: by her parts/ in the parts/ part(s. saanir caosgo: parts of the earth. saba: whose. saba ooaona: whose eyes. sabathiel: name of saturn (corrected) pentagram, planetary angel presiding over the sphere of saturn. sach: confirming angels. sacp: kerubic angel of earth angle of fire tablet. saga: one/ entire/ whole. 55 sagacor: one number/ in one number. saiinou: senior of jupiter on the water tablet. saix: subservient angel of air angle of water tablet, also known as saaix. salabaiotza: salbrox, sulphur. salada: sald, wonder. salamanu: salman, house. salbrox: sulphur (cf. dlasod. sald/ ald: wonder/ wonders (n (cf. zirn. salman: the house/ house/ a house. salman balt: house of justice. salman paradiz: house of virgins. salman teloch: house of death. samapha: governor of the fi

GOLDEN DAWN RITUALS SADD

ow is a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery c- d. the tarot key for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciatio

nion, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusiona

till c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the

GOLDEN DAWN RITUALS ZAM12

side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in

GOLDEN DAWN RITUALS ZAM13

m he from whom is the shower of the life of the earth. i am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am th

GOLDEN DAWN RITUALS ZAM16

lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head

GOLDEN DAWN RITUALS ZAM21

atest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its sala

e all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved ones and lastly, myself. empower all the elements of nature with thy force and strength to act as a sword of defeat and a shield of invincibilty to mine enemies so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god, the vast one, obedient unto me (now makes the sign of the enterer towards the quarter while saying "in the name of elohim gibor, i call upon kamael and his angels, the seraphim, to utterly and unequivocally protect, without hesitation or delay, any and all members of the r.r. et a.c. or its directing force, temples

he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from

GOLDEN DAWN RITUALS ZAM22

the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archa

GOLDEN DAWN RITUALS ZAM24

thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of

GOLDEN DAWN RITUALS ZAM3

th. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven

GOLDEN DAWN RITUALS ZAM5

h! i am he from whom is the shower of the life of the earth! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes

GOLDEN DAWN RITUALS ZAM7

st between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity

GOLDEN CHAIN AND THE LONELY ROAD

ch have strict prescribed formulae and which must, of necessity, be performed alone. the toadsman's rite called 'the waters of the moon' is a well-known example. this requires a man to find himself a toad, to impale it upon a blackthorn and thereafter to let its body be flensed by ants. then, taking its bones to a stream on a clear full moon night, the would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against the current; this is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the western corriera and altiplano. 3 tiahuanacu, iii, p. 192. graham hancock fingerprints of the gods 71 included examples of hippocampus (the seahorse).4 in addition, as one authority has pointed out, the various species of allorquestes (hyalella inermis, etc) and other examples of marine fauna leave no doubt that this lake in other periods was much saltier than today, or, more accurately, that the water which formed it was from the sea and that it was damned up and locked in the andes when the continent rose. 5 3 so much, then, for the events which may have created lake titicaca in the first place. since its formation this great interior sea, and the altiplano itself, has undergone several other drastic and dramatic changes. of these by far the most notable is that the lake s extent app

lake titicaca. there. he sailed away with such speed that those who had tried so cruelly to kill him were left behind in terror and astonishment for this lake has no current. the boat came to the shore at cochamarca, where today is the river desguardero. indian tradition asserts that the boat struck the land with such force it created the river desguardero, which before then did not exist. and on the water so released the holy body was carried many leagues away to the sea coast at africa..3 boats, water and salvation there are curious parallels here to the story of osiris, the ancient egyptian high god of death and resurrection. the fullest account of the original myth defining this mysterious figure is given by plutarch4 and says that, after bringing the gifts of civilization to his peopl

ed straddled masts.8 both had also been used for the long-distance transport of exceptionally heavy building materials: obelisks and gargantuan blocks of stone bound for the temples at giza and luxor and abydos on the one hand and for the mysterious edifices of tiahuanaco on the other. in those far-off days, before lake titicaca became more than one hundred feet shallower, tiahuanaco had stood at the water s edge overlooking a vista of awesome and sacred beauty. now the great port, capital city of viracocha himself, lay lost amid eroded hills and empty windswept plains. road to tiahuanaco. after returning from suriqui to the mainland we drove our hired jeep across those plains, raising a cloud of dust. our route took us through the towns of puccarani and laha, populated by stolid aymara in

irst sun, matlactli atl: duration 4008 years. those who lived then ate water maize called atzitzintli. in this age lived the giants. the first sun was destroyed by water in the sign matlactli atl (ten water. it was called apachiohualiztli (flood, deluge, the art of sorcery of the permanent rain. men were turned into fish. some say that only one couple escaped, protected by an old tree living near the water. others say that there were seven couples who hid in a cave until the flood was over and the waters had gone down. they repopulated the earth and were worshipped as gods in their nations. second sun, ehecoatl: duration 4010 years. those who lived then ate wild fruit known as acotzintli. this sun was destroyed by ehecoatl (wind serpent) and men were turned into monkeys. one man and one wo

ch everything was destroyed by a rain of fire from the sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his fe

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices everything in the whole world is produced" paracelsus figure 1 shows that the cosmic elements of earth, water, air, fire, and spirit are not to be taken as chemical elements but as quantifiers of density. physical

lue of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 general watchtower forces and characteristics thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with its ebb and flow! thine is the earth with its enduring stabiiity! the hermetic order of the golden dawn figure 13, appendix a, shows the major forces that cycle through the subquadrants of the four watchtowers. figure 14, appendix a, shows the major characteristics and astrological signs associated with the sixteen subquadrants of the watchtowers. the forces of earth begin with chao

5. enter your body of light and precede to the sub-quadrant water of air and then to the square of b in oyvb. use the opening of the veil if necessary. step 6. you will see mostly water here but with some air clearly present. the combinations of water and air can be seen to act and react quickly together. the net result is the appearance of tremors or waves of ag tation throughout the atmosphere. the water and air appear to be acting together to create al l manner of forms. designs and patterns of intricate shapes and delicate pues will appear and then dissolve again. step 7. you will see the goddess isis in this reg an in her capacity as the fire of solidification. she is the power 129 behind the continual formation of shapes and colors in this square. the female sphinx here looks like a

rgy that is charging it. step 4. hold your cup in both hands before you, face the magick square and say, mpharslgaiol (em-peh-heh-ar-ess-elgah-eeoh- ieh) raagiosl (rah-ah-gee-oh-sel) while repeatedly vibrating the word hkoma, visualize the power of water being transferred in the form of a blue ray from your cup to the magick square of vovin. maintain this until the magick square appears blue from the water energy that is charging it. step 5. hold your sword in both hands before you, face the magick square and say, oroibahaozpi (oh-roh-ee-bah-ah-oh-zod-pee) bataivah (bah-tah-ee-vah-heh) while repeatedly vibrating the word exarp, visualize the power of air being transferred in the form of a yellow ray 269 from your sword to the magick square of vovin. maintain this until the magick square ap

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscio

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

alone, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, stranger' he cried' i will shew thee the

have power on footpaths only. according to villemarque's barzasbreiz 1, 100 the spirit is a child with a firebrand in his hand, which he whirls round like a flaming wheel; now he appears as a sick horse, and when the herdsman would lead him into the stable, hurls the brand at his head; now as a bleating goat gone astray, that after sundown shews itself on the pond, and tempts the traveller into^ the water, then scampers os" to tease him. in etner's unwiird. doctor p. 747' fire-men and frisking goats' are coupled together. the phenomenon has a vast variety of names. our commonest one is irlicht (err-light) and, from its resemblance to a burning wisp of straw, irwisch and on the rhine heerwisch; in- austria feuriger mann and fucldelmann (hofer 1, 251) fromfuchteln to burnish or jerk to and

ntsman's door* see below, the story from boccaccio and that of gronjcttc. 930 spectres. lieathenisli specfcredom. even among the vicentine and veronese german sj the keenest sportsman will not venture on the track of game at the seasons just mentioned, for fear of the wild man and the ivood-ivife. no herdsman will drive cattle out, the flocks and herds are watered in the stable, children fetching the water in earthen vessels from the nearest spring. for the wood-wife the women spin a portion of hair (flax) on their distass, and throw it in the fire as a peace-off'ering to her (hormayr's tyrol 1, 141. the legend of the tvild hunt extends to the ardennes, and wolf in his niederl. sagen nos. 516-7 (con, p. 706) justly lays stress on the fact that the object hunted is usually the boar, that a

m the white woman, the dog turned black as coal, at which the woman was so frightened she broke silence, and the deliverance came to nothing (ib. 5, 320. no beast has more to do with gold and treasures than the snake, which coils itself down on the gold-heap (p. 689, shakes off sparkles (p. 690-1, wears gold crowns (p. 686. we saw the white woman herself appear half or wholly in serpent shape. by the water outside the gold cavern a huge hissing snake keeps watch: hit him boldly on the head, he will arch himself into a bridge over the water for you, and you may step over it with a stout heart, and bring away as much golden earth as you will (bechst. 4, 174. fani-gold seems to be gold that has lain in fens with the snakes and dragons (p. 531. our earliest antiquity has famous legends of snak

irit unblest carries his head under his arm (ib. 3, 15) like the leader of the furious host, and that he gets his beard shaved by the stranger who is to take off the ban (ib. 3, 9. mone's anz. 7, 365. baader's bad. sagen no. 275; conf. the well-known fairytale in musteus, and simpliciss. 1713. 1, 617, who also knows the legend of the waste castle and the beard-shaving (see suppl. the old fable of the water-bear lodges schrats (night-hags) in the forsaken house, and beowulf rids the royal hall of grendefs nightly visits. a house like this, in which all is not right, seems to be called in mhg. wunder-butc' ich sunge ouch wie der (trache) lit, der manigen in der wunderhurc verslunden hat dur sinen git' ms. 2, 177^ similar to removal into mountains or banishment into the ground, and proceeding

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

dent, said to have occurred at capmunti (kembden) near bingen, is derived from kudolfi fuldensis annal. ann. 858, in pertz 1, 372, where further details are given. extr. from suppl. home-speite. 515 attendance on the real gift-giver, the infant christ or dame berhta: while these dole out their favours, those come on with rod and sack, threatening to thrash disobedient children, to throw them into the water, to puff their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a happy time, had at his side some merry elf or dwarf as his attendant embodyi

thros got out first with his wife and daughter and pilot, they prayed, sacrificed, and suddenly disappeared. when the rest came to land, a voice sounded in the air, saying the devout sisuthros had been taken up to the gods; but they were left to propagate the human race. their vessel down to recent times lay on the mountains of armenia.2 coins of apamea, a city in phrygia, show an ark floating on the water, with a man and woman in it; on it sits a bird, another comes flying with a twig in its claws. close by stand the same human pair on firm land, holding up their right hands. beside the ark appear the letters nfl (noah, and this apamea is distinguished by the by-name of /a/3o&gt;to. 3 according to greek legend, zeus had determined to destroy mankind; at the prompting of prometheus, de

us) from wallan (fervere, sual (subfrigidus) from suelan (ardere, conf. grramrn. 2, 29. 34; sprudeln to bubble up is from spriihen to fly off as sparks do. in such words fire and water get wedded together. 3 the heliconian horse-fount (iirirokprjvr) was struck open by pegasus: novi watek. heilawac. 585 the ground, and water bubbles up. but there are two theories even more generally received: that the water of sacred brooks and rivers is in the first instance poured by gods and superior beings out of bowls or urns; and that springs and wells are guarded by snakes or dragons lying near them (see suppl. water drawn at a holy season, at midnight, before sunrise, and in solemn silence, bore till a recent time the name of heilawdc, heilwdcj heilwcege. the first form, retaining the connecting vow

s, leipz. 1735, p. 235. 586 elements. given a special name, bethphania. 1 as far back as 387, chrysostom preaching an epiphany sermon at antioch says that people at that festival drew running water at midnight, and kept it a whole year, and often two or three (no doubt for thaumaturgic uses, and it remained fresh and uncorrupted. 2 superstitious christians then believed two things, a hallowing of the water at midnight of the day of baptism, and a turning of it into wine at the time of the bethphania: such water the germans called heilawac? and ascribed to it a wonderful power of healing diseases and wounds, and of never spoiling (see suppl. possibly even in syria an old pagan drawing of water became veiled under new christian meanings. in germany other cir cumstances point undisguisedly to

o occurs the torch and the innocent boy (hartl. s ain rain kind. potter s antiq, 1, 764. fabricii bibliogr. antiq, ed. 3, p. 600. watee. heilawac. 587 custom mentioned at p. 58: on easter monday youths and maidens walk to the hollow eock in the mountains, draw water from the cool spring in jugs to carry home, and throw flowers in as an offering. apparently this water-worship was celtic like wise; the water of the rock-spring karnant makes a broken sword ivliole again, but du muost des urspringes han underm velse, e in beschin der tac (ere day beshine it. parz. 254, 6. tit. 5456. 5732.l curious customs shew us in what manner young girls in the pyrenees country tell their own fortunes in spring water on may-day morning. we need not suppose that the peculiar properties of medicinal springs ar

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ation of the atomic laws. the grouping in figure d represents the grouping of atoms in the formation of ice. by this arrangement of the atoms the air space or "air" is eliminated to a great extent and thereby the liquid becomes more solid. this is accounted for by the two facts that since the atoms fit more closely together the matter becomes more solid, and that the elimination of air takes from the water a great amount of its elasticity. to further demonstrate the grouping of atoms in this fashion in the formation of ice, dr. dalton points to another interesting fact. he calls your attention to the formation of ice. he asks you to note that when water freezes by sudden congelation (that is, when water is brought into an atmosphere below the freezing point and is suddenly chilled) certain

ate the grouping of atoms in this fashion in the formation of ice, dr. dalton points to another interesting fact. he calls your attention to the formation of ice. he asks you to note that when water freezes by sudden congelation (that is, when water is brought into an atmosphere below the freezing point and is suddenly chilled) certain forms of crystals or spiculae can be seen upon the surface of the water. figure g shows one of these spiculae and it illustrates two points: that the atoms are co-related to one another as shown in figures c and d, and that the angles are very significant. an examination of the designs shown in snowflakes will teach one many interesting facts regarding the laws embraced in the foregoing statements. table ii shows a comparison between the chemical formulation

HAMIL THE ROSICRUCIAN SEER

spot rose above the carpet, the words disappeared, and there only remained a little piece of cold congealed blood: this i removed. in an adjoining room i burnt the band which had been round the bottle, threw away the pieces of bottle, and determined to be more cautious in future.130therosicrucianseeron thebottle-thewater began to change to a thick, dirty-red liquid, and from this there formed, as the water again became clearer, a spirit more like an animal than even a distorted human figure; it had a tail as long in proportion to its size as is the tail of a mouse to the rest of the animal, and it had peculiarly shaped horns. it increased in size so as to fill the entire bottle, the tips of the horns rising above the water in the neck of the bottle. when i saw its head coming above the wat

asily as i could have lifted a baby's hands. i grew desperate. i tore the band off the bottle; i used exorcism.therewas no fire in the room, and no light, or i would have immediately burned the band. i could not tear it, and i had no meansofdestroying it.thespirit all this time was gradually getting out of the bottle. i could not think what to do. i took the bottle up, threw it down and broke it; the water of course ran all over the carpet, and i thought for a moment that i had got rid of the spirit,buti was mistaken, for from the water, as it lay on the floor, it rose again much larger than before. i went to the door,buti was afraid to open it; then in an instant i thought he might be only visible to me and not to others, and that if i were with other people he would disappear from me, an

nd; let the neck of the vessel be sufficiently large to admit your three fingers. cut the middle finger of your left hand, and having put a strip of paper round the outsideofthe middle of the bottle, write with the blood of the finger you have cut, this one name..paste this stripofpaper round the bottle, and then insert the finger you have cut and two other fingers into the neck, and from it into the water let a drop of bloodflow.if you do this, you will see and hear of that whichwillinstruct you in spiritual knowledge, and aid you in all that you desire appertaining to the world' although i thought it could not be good, i did not desire anything evil, and i thought, foolishly, that i could hear, and see, and know what they said, without allowing them to influence me, or without for one mo

young' as124therosicrucianseerthepersons who leave the city that i have described in their manifold wickedness leave it through the holes in the wall they are received with revelry and joy by the inmates of thewater-eachmortal in the city has one, i do not mean individually but there are the samenumber-soone may have two or three&one or two of the mortals may have more of the spirits that inhabit the water attached tothem-therevelry and joy that is occasioned at the departure ,of a mortal into the water is occasioned by the triumph of evil spirits over the goodspirits-foralthough no mortal can leave the world through those holes in thewall-theevil spirits can enter in theirform-allthe sins by which men are led into these destructive waters is thro' the influence of these spirits. at the ti

just publishedc.said that the crystal appeared full of sea water rushing about, and presently a fish swimming and dartingabout-drd. asked 'isn't that imagination' to which chevallier replied 'imagination no, how can it be imagination. i can distinguish the white line down the dorsal fin, it is a speciesofcarp' after a little while he had a vision of a human form lying in the sand at the bottom of the water with a thin light vapory form rising from its head and[illegible]as it were being drawn back again into the body and in the air above the water two winged spirits making a strenuous effort to relieve and assist its departure, this was repeated several times, at last he counted 1.2.3.4.5. then said several times 'five times has the spirit tried to escape and the two spirits came down to a

HANDBOOK OF EGYPTIAN MYTHOLOGY

the world contained the elements of its own destruction. 58 handbook of egyptian mythology emergence of the creator summary: the creator attains consciousness and becomes lonely. he/she differentiates the elements of chaos by speaking their names. the first light or the first sound begins the process of creation. the creator appears as the sun god. he may be born to a cow, emerge from a lotus on the water or from an egg, or alight in the form of a bird on the first mound of solid land. the creator was the unique one in the nun who existed in this womblike environment as one who is in his egg. the creator was in an inert state, yet this state contained the potential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-oriented cultu

ed by its serpent guardian. eventually, geb is accepted as ruler and has to rally his forces to defend egypt against the children of apophis. more usually, geb was regarded as the legitimate ruler of everything on earth. in the book of the heavenly cow, geb seems to be the chosen heir of the departing sun god. the warnings in this text about the need to control the snakes who are in the earth and the water suggest that geb s reign was not thought of as a peaceful one. in the fragmentary tale of astarte and the sea, a sea monster opposes the gods and exacts tribute from geb and nut. a few scattered references allude to a myth in which osiris tries to seize power from his father, geb.32 when geb passed on the throne to his eldest son, osiris, it might be logical to assume that he withdrew un

sun god (see sekhmet in deities, themes, and concepts. the new year began with the coming of the inundation. by the ptolemaic period, the first nile flood was said to have been caused by the return of the distant goddess from nubia. every year, the fearsome goddess had to be persuaded to return home and take on a benevolent form as she reached the southern border of egypt. kiosk-shrines built on the water s edge were decorated with comical figures of dwarfs or ani- 90 handbook of egyptian mythology figure 18. the sun child inside the ouroboros snake supported by the sky cow and the lions of yesterday and tomorrow. vignette from the funerary papyrus of herweben (british museum) mals dancing and playing musical instruments to pacify the goddess and welcome the inundation (see figure 14. alt

ts 129 figure 28. a king is given power over foreign lands by sekhmet, one of the goddesses who could be known as the eye of ra. relief in the temple of seti i at abydos (courtesy of richard pinch) the unblinking gaze of the eye of ra could embody the dangerous aspects of the sun s heat. the rays of the sun were compared with arrows shot by a divine archer to destroy the wicked. they could dry up the water of life and turn fertile land into desert. a myth with many variants deals with a quarrel between ra and his daughter, the eye goddess. she goes off into the deserts to the south or west of egypt and lives as a savage lion or a wild cat (see the distant goddess under linear time in mythical time lines. the sudden disappearance of the eye of ra has been interpreted by some egyptologists a

f the egyptian creation story, the sun god was born from a blue lotus that emerged from the primeval waters. the flower itself could be identified with the great goddess who gave birth to the sun. the blue lotus came to be a general symbol of rebirth. it was also the emblem of the god nefertem. the sweetly scented blue lotus (nymphea caerulea) grows in still water. its flower buds only rise above the water and open their petals when the sun is shining. this lotus is pollinated by beetles, which links it with khepri, the beetle god of dawn. the image of the first sunrise as a lotus emerging from the dark waters and opening to reveal its golden stamens seems to be an ancient one. from around the fourteenth century bce on, the newly risen sun could be pictured as a naked child sitting inside

HEAVEN HELL

river flows from one end of the tuat to the other, and its existence can only be explained in one way. at a very early period of their history the egyptians believed that the sun-god passed over the sky, which they held to be a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguished. so far back as the period when the pyramids of giza were built, the existence of two boats was assumed; in one, called matet, the sun-god sailed from the time he rose p. 95 until noon, and in the other, called sektet, he sailed from noon to sunset. when the conception of the existence of the tuat was evolved, and the belief that the sun

otice that the lake is said to be boiling hot, and that "the birds betake themselves to flight when they see the waters thereof, and when they smell the stench which is in it" now this description tells us at once that the lake of boiling water is no other than a collection of water which resembles that of the famous "asphaltitis lacus" or, which is described by diodorus siculus (ii. 48; xix. 98. the water of this lake is said to be very salt, and of an extremely noxious smell, and the fire which burns beneath the ground, and the stench of the bitumen render the inhabitants of the neighbouring country sickly and short-lived. the country round about is nevertheless well fitted for the cultivation of palms, wherever it is traversed by fresh water. it is quite clear that the author of the egy

the heads of the four children of horus, and they come into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, shu, seb, asar (osiris, heru, apu, and hetepui. these gods had faces of fire, and lived in the water of tathenen, and they only came to life by virtue of the words of power of afu-ra, who is now to be regarded as khepera. footnotes 150:1 see above, p. 66. next: seventh division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next seventh division of the tuat. i. kingdom of osiris according to the book am-tuat. the name of this

he god tuati encourages them to loosen their bandages, to untie and take off their wigs, to collect their bones, to gather together their flesh and their members, to open their eyes and look at the light, to get up from their state of inertness, and to take possession of their fields in sekhet-nebt-hetepet. beyond these is another group of gods whose duty it is to live near the pool of a serpent, the water of which is of fire; its flames proceed from the serpent, and they are so fierce that the gods and souls of the earth dare not approach them. on the other hand, the gods of the pool are adjured to give water to khenti-aukert, i.e, the governor of aukert. now aukert is the name of the other world, or tuat, of heliopolis, and the mention of it and of het-benben suggests that the kingdom of

ise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the water to pay homage to ra, and he promises that they shall enjoy breath for their nostrils, and peace in their cisterns of water. their souls, which are upon earth, shall enjoy offerings in abundance and shall never die, and shall be as fully provided with food as is ra, whose body is on earth, but whose soul is in heaven. on the left of the path of afu-ra are twelve tchatcha, or "great chiefs

HELENA BLAVATSKY NIGHTMARE TALES

epted. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a tall figure slowly rise from the bench and come towards us. it was my old friend gospoja p, looking more pale and more mysterious than ever. she exhibited nosurprise at seeing me, but simply greeting me after the serbian fashion, with a triple kiss on both cheeks, shetook hold of my hand and led me straight to the nest of ivy. half reclining on a small carpet

gblack eyes "tell him not to jest at this hour of the night" she cried "he does not know the country. even this holychurch may fail to protect us once the vourdalaki are roused. what's this" pushing with her foot a bundle ofherbs the botanizing mesmerizer had laid near on the grass. she bent over the collection and anxiouslyexamined the contents of the bundle, after which she flung the whole into the water "it must not be left here" she firmly added "these are the st. john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited

o, and they were raised above its surface and then endowed with life and motion. to my astonishmentand my friend's consternation, we recognized the bridge leading from galata to stamboul spanning thegolden horn from the new to the old city. there were the people hurrying to and fro, steamers and gaycaiques gliding on the blue bosphorus, the many coloured buildings, villas and palaces reflected in the water;and the whole picture illuminated by the noonday sun. it passed like a panorama, but so vivid was theimpression that we could not tell whether it or ourselves were in motion. all was bustle and life, but not asound broke the oppressive stillness. it was noiseless as a dream. it was a phantom picture. street after streetand quarter after quarter succeeded one another; there was the bazaar

y had crouched undisturbed for many years. the stalactites on the walls nightmare talesthe cave of the echoes56 sparkled brightly, and the sleeping echoes were suddenly awakened by a joyous confusion of laughter andconversation. the shaman, who was never lost sight of by his friend and patron, sat in a corner, entranced asusual. crouched on a projecting rock, about midway between the entrance and the water, with hislemon-yellow, wrinkled face, flat nose, and thin beard, he looked more like an ugly stone idol than a humanbeing. many of the company pressed around him and received correct answers to their questions, thehungarian cheerfully submitting his mesmerized "subject" to cross-examination. suddenly one of the party, a lady, remarked that it was in that very cave that old mr. izvertzoff

softly in the air thatthey awakened no echo, but the shaman quickened his pendulum-like motion and the child became restless.the drummer then began a slow chant, low, impressive and solemn. as the unknown words issued from his lips, the flames of the candles and torches wavered and flickered,until they began dancing in rhythm with the chant. a cold wind came wheezing from the dark corridorsbeyond the water, leaving a plaintive echo in its trail. then a sort of nebulous vapour, seeming to ooze fromthe rocky ground and walls, gathered about the shaman and the boy. around the latter the aura was silveryand transparent, but the cloud which enveloped the former was red and sinister. approaching nearer to theplatform the magician beat a louder roll upon the drum, and this time the echo caught it

HELENA BLAVATSKY THE KEY TO THEOSOPHY

disturbed equilibrium in the physical, and broken harmony in the moral world. we say that karma does not act in this or that particular way always; but that it always does act so as to restore harmony and preserve the balance of equilibrium, in virtue of which the universe exists. q. give me an illustration. a. later on i will give you a full illustration. think now of a pond. a stone falls into the water and creates disturbing waves. these waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its condition of calm tranquility. similarly all action, on every plane, produces disturbance in the balanced harmony of the universe, and the vibrations so produced

cles are greater and swifter as the disturbing object is greater or smaller, but the smallest pebble, nay, the tiniest speck, makes its ripples. and this disturbance is not alone visible and on the surface. below, unseen, in every direction-outward and downward-drop pushes drop until the sides and page 104 the key to theosophy- hp blavatsky.txt bottom are touched by the force. more, the air above the water is agitated, and this disturbance passes, as the physicists tell us, from stratum to stratum out into space forever and ever; an impulse has been given to matter, and that is never lost, can never be recalled! so with crime, and so with its opposite. the action may be instantaneous, the effects are eternal. when, after the stone is once flung into the pond, we can recall it to the hand

ite of egoism or "selfishness" the characteristic par excellence of the latter. eidolon (gr) the same as that which we term the human phantom, the astral form. elementals (spirits of the elements) the creatures evolved in the four kingdoms, or elements-earth, air, fire, and water. they are called by the cabalists, gnomes (of the earth, sylphs (of the air, salamanders (of the fire, and undines (of the water, except a few of the higher kinds and their rulers. they are rather the forces of nature than ethereal men and women. these forces, as the servile agents of the occultist, may produce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ade very light of it, so lightly, that i thought he must be as bad as burgoyne. we got into communication with the detectives in yorkshire, and it appears they were watching burgoyne and the hb. ofl. all the time. they told us they knew all the time it was intended to be a very big swindle, and they were ready to come down upon it at the right moment. i saved them the trouble by blowing it out of the water as i could, as soon as i knew that burgoyne was a convicted felon and that davidson upheld him. we knew the whole history of burgoyne, and that he had been a curse to every one who had employed him, a thorough deep-dyed scoundrel. we know all about him since he has been in america. he left a wife and family in england, but has married again there. the last i heard was that if he sees 2 o

HP LOVECRAFT A DARK LORE

queer and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's equipment. the emma's men shewed fight, says the survivor, and though the schooner began to sink from shots beneath the water-line they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of the emma's men, including capt. collins and first mate green, were killed; and the remaining eight un

nical matters" was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a naive sailor's effort at a post-facto diary- and strove to recall day by day that last awful voyage. i cannot attempt to transcribe it verbatim in all its cloudiness and redundance, but i will tell its gist enough to shew why the sound the water against the vessel's sides became so unendurable to me that i stopped my ears with cotton. johansen, thank god, did not know quite all, even though he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known an

ly over endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheel and engines to get the alert under way. slowly, amidst the distorted horrors of that indescribable scene, she began to churn the lethal waters; whilst on the masonry of that charnel shore that was not o

tween wheel and engines to get the alert under way. slowly, amidst the distorted horrors of that indescribable scene, she began to churn the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, bolder than the storied cyclops, great cthulhu slid greasily into the water and began to pursue with vast wave-raising strokes of cosmic potency. briden looked back and went mad, laughing shrilly as he kept on laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate cha

ey left the muddy dock behind and mounted the gentle rise of broad street toward the pawtuxet road. just beyond elder snow's church some of the men turned back to take a parting look at providence lying outspread under the early spring stars. steeples and gables rose dark and shapely, and salt breezes swept up gently from the cove north of the bridge. vega was climbing above the great hill across the water, whose crest of trees was broken by the roof-line of the unfinished college edifice. at the foot of that hill, and along the narrow mounting lanes of its side, the old town dreamed; old providence, for whose safety and sanity so monstrous and colossal a blasphemy was about to be wiped out. an hour and a quarter later the raiders arrived, as previously agreed, at the fenner farmhouse; whe

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

he boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arthur gordon pym. on the barren shore, and on the lofty ice barrier in the background, myriads of grotesque penguins squawked and flapped their fins, while many fat seals were visible on the water, swimming or sprawling across large cakes of slowly drifting ice. using small boats, we effected a difficult landing on ross island shortly after midnight on the morning of the 9th, carrying a line of cable from each of the ships and preparing to unload supplies by means of a breeches-buoy arrangement. our sensations on first treading antarctic soil were poiguant and complex, even though

HP LOVECRAFT CELEPHAIS

hat there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regally from the shore, its lower slopes green with swaying trees and its white summit touching the sky. more than ever kuranes wished to sail in a galley to the far places of which he had heard so many strange tales, and he sought again the captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spic

the captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spice he had sat upon before, and athib seemed not to realize that any time had passed. then the two rowed to a galley in the harbour, and giving orders to the oarmen, commenced to sail out into the billowy cerenarian sea that leads to the sky. for several days they glided undulatingly over the water, till finally they came to the horizon, where the sea meets the sky. here the galley paused not at all, but floated easily in the blue of the sky among fleecy clouds tinted with rose. and far beneath the keel kuranes could see strange lands and rivers and cities of surpassing beauty, spread indolently in the sunshine which seemed never to lessen or disappear. at length athib told him tha

HP LOVECRAFT THE CALL OF CTHULHU

cal matters' was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a na ve sailor's effort at a postfacto diary- and strove to recall day by day that last awful voyage. i cannot attempt to transcribe it verbatim in all its cloudiness and redundance, but i will tell its gist enough to show why the sound of the water against the vessel's sides became so unendurable to me that i stopped my ears with cotton. johansen, thank god, did not know quite all, even though he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known an

ly over endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheels and engines to get the alert under way. slowly, amidst the distorted horrors of the indescribable scene, she began to chum the lethal waters; whilst on the masonry of that charnel shore that was not of

etween wheels and engines to get the alert under way. slowly, amidst the distorted horrors of the indescribable scene, she began to chum the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, bolder than the storied cyclops, great cthulhu slid greasily into the water and began to pursue with vast wave-raising strokes of cosmic potency. briden looked back and went mad, laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine fo

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

they did not like the gray sculptured monoliths of lb they cast these also into the lake; wondering from the greatness of the labor how ever the stones were brought from afar, as they must have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear

one might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung f

ow taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and cursed and joined in the orgies of the feasters. indeed, had they not themselves, in their high tower, often performed the very ancient and secret rite in detestation of bokrug, the water-lizard? and a thousand years of riches and delight passed over sarnath, wonder of the world. gorgeous beyond thought was the feast of the thousandth year of the destroying of lb. for a decade had it been talked of in the land of mnar, and as it drew nigh there came to sarnath on horses and camels and elephants men from thraa, llarnek, and kadetheron, and all the cities of mnar and the la

thout the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost submerged. and fear grew vaguely yet swiftly, so that the princes of ilarnek and of far rokol took down and folded their tents and pavilions and departed, though they scarce knew the reason for their departing. then, close to the hour of midnight, all the bronze gates of sarnath burst ope

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

holes where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that many roofs had wholly caved in. there were some large square georgian houses, too, with hipped roofs, cupolas, and railed "widow's walks" these were mostly well back from the water, and one or two seemed to be in moderately sound condition. stretching inland from among them i saw the rusted, grass-grown line of the abandoned railway, with leaning telegraph-poles now devoid of wires, and the half-obscured lines of the old carriage roads to rowley and ipswich. the decay was worst close to the waterfront, though in its very midst i could spy the white belfry of a fair

ter-pots. the only deep water seemed to be where the river poured out past the belfried structure and turned southward to join the ocean at the breakwater's end. here and there the ruins of wharves jutted out from the shore to end in indeterminate rottenness, those farthest south seeming the most decayed. and far out at sea, despite a high tide, i glimpsed a long, black line scarcely rising above the water yet carrying a suggestion of odd latent malignancy. this, i knew, must be devil reef. as i looked, a subtle, curious sense of beckoning seemed superadded to repulsion; and oddly enough, i found this overtone more disturbing than the primary impression. we met no one on the road, but presently began to pass deserted farms in varying stages of ruin. then i noticed a few inhabited houses wi

signs, and i noticed a parked truck or two as we rattled along. the sound of waterfalls became more and more distinct, and presently i saw a fairly deep river-gorge ahead, spanned by a wide, iron-railed highway bridge beyond which a large square opened out as we clanked over the bridge i looked out on both sides and observed some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign procl

access to other and preferable spheres of entity. their appearance- especially those staring, un-winking eyes which one never saw shut- was certainly shock-ing enough; and their voices were disgusting. it was awful to hear them chanting in their churches at night, and especially during their main festivals or revivals, which fell twice a year on april 30th and october 31st. they were very fond of the water, and swam a great deal in both river and harbour. swimming races out to devil reef were very common, and everyone in sight seemed well able to share in this arduous sport. when one came to think of it, it was generally only rather young people who were seen about in public, and of these the oldest were apt to be the most tainted-looking. when exceptions did occur, they were mostly person

ous pulls from the quart bottle" i began putting out feelers as we walked amidst the omni-present desolation and crazily tilted ruins, but found that the aged tongue did not loosen as quickly as i had expected. at length i saw a grass-grown opening toward the sea between crumbling brick walls, with the weedy length of an earth-and-masonry wharf projecting beyond. piles of moss-covered stones near the water promised tolerable seats, and the scene was sheltered from all possible view by a ruined warehouse on the north. here, i thought was the ideal place for a long secret colloquy; so i guided my companion down the lane and picked out spots to sit in among the mossy stones. the air of death and desertion was ghoulish, and the smell of fish almost insufferable; but i was resolved to let nothi

HP LOVECRAFT THE TOMB

e forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in suc

INITIATION INTO HERMETICS

egion of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintess

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

st act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element

elementary principle of fire is latent and active in all things created, as a matter of fact, in the whole universe beginning from the tiniest grain of sand to the most sublime substance visible or invisible. 3. the principle of water in the previous chapter we have studied the origin and the qualities of the positive element of fire. in this chapter i am going to describe the opposite principle, the water. it is also derived from akasa, the etheric principle. but in comparison with fire, it has quite contrasting qualities. these basic qualities are coldness and shrinkage. the point in question are also two poles, the active one being constructive, life-giving, nourishing and protective, whereas the negative pole, similar to the one of fire, is destructive, dissecting, fermenting, and divi

he principle of air will, in a certain way, establish the neutral equilibrium, acting as a medium between the active and the passive activities of water and of fire. through the interaction of the active and passive elements of fire and water the whole created life has become motion. in its mediatorship the principle of air has assumed the quality of warmth from the fire and that of humidity from the water. without these two qualities any life would be inconceivable. these two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity. in addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water and air which would solely represe

IRISH WITCHCRAFT AND DEMONOLOGY

in ireland, on the other hand (with the solitary exception of a pamphlet of 1699, which may or may not have been locally printed, there is not the slightest trace of any witchcraft literature being published in the country until we reach the opening years of the nineteenth century. all our information therefore with respect to ireland comes from incidental notices in books and from sources across the water. we might with reason expect that the important trial of florence newton at youghal in 1661, concerning the historical reality of which there can be no possible doubt, would be p. 12 immortalised by irish writers and publishers, but as a matter of fact it is only preserved for us in two london printed books. there is no confusion between cause and effect; books on witchcraft would, natur

him by an irish prophetess or witch; had he given ear to her message he might have escaped with his life. we modernise the somewhat difficult spelling, but retain the quaint language of the original "the king, suddenly advised, made a solemn feast of the christmas at perth, which is clept saint john's town, which is from edinburgh on the other side of the scottish sea, the which is vulgarly clept the water of lethe. in the midst of the way there arose a woman of ireland, that clept herself as a soothsayer. the which anon as she saw the king she cried with loud voice, saying thus 'my lord king, and you pass this water you shall never turn again alive' the king hearing this was astonied of her words; for but a little before he had read in a prophecy that in the self same year the king of sco

r what she would, and what thing she meant with her loud crying. and she began, and told him as ye have heard of the king of scots if he passed that water. as now the king asked her, how she knew that. and she said, that huthart told her so 'sire' quoth he 'men may "calant" ye take no heed of yon woman's words, for she is but a drunken fool, and wot not what she saith; and so with his folk passed the water clept the scottish sea, towards saint john's town" the narrator states some dreams ominous of james's murder, and afterwards proceeds thus "both afore supper, and long after into quarter of the night, in the which the earl of atholl (athetelles) and robert steward were about the king, where they were occupied at the playing of the chess, at the tables, in reading of romances, in singing

er knocked on the head by the insurgents when they landed, or else were shot. it is not a matter of surprise that this terrible incident gave rise to legends and stories in which anything strange or out of the common was magnified out of all proportion. according to one deponent there appeared one evening in the river "a vision or spirit assuming the shape of a woman, waist p. 96 high, upright in the water, naked with [illegible] in her hand, her hair dishevelled, her eyes seeming to twinkle in her head, and her skin as white as snow; which spirit seeming to stand upright in the water often repeated the word revenge! revenge! revenge" also robert maxwell, archdeacon of down, swore that the rebels declared to him (and some deponents made similar statements "that most of those that were thro

. 101 too credulous english antiquary, john aubrey, relates in his miscellanies that before the last battle between the contending parties "a woman of uncommon statue all in white appearing to the bishop [heber mcmahon, whom aubrey terms veneras] admonished him not to cross the river first to assault the enemy, but suffer them to do it, whereby he should obtain the victory. that if the irish took the water first to move towards the english they should be put to a total rout, which came to pass. ocahan and. sir henry o'neal, who were both killed there, saw severally the same apparition, and dissuaded the bishop from giving the first onset, but could not prevail upon him" an instance of an irishman suffering from the effects of witchcraft outside ireland is afforded us in a pathetic petition

ISIS UNVEILED

sity which it involved of being well acquainted with the dead languages naturally limited the number of students' besides there was less popular need for it so long as people could not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the voice of mighty thun- derings" speaks to the inner man in the nineteenth century of the christian era, as it spoke in the corresponding century b. c. it is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation. the only chance that remains for those friends of human progress who seek to establ

every- las 'hul and plato' 164. see la magu au xlxmt tiku, p. 139. 165. creatun of nit, air, water, or of any object to be mehanied or buntd, ii a tech- mal ezprestion in magic, adopted by the cbristlan clergy. 166. annan ftiiuiu, pp. 291-296, etc, etc: pari^ 1851-2. digitizecoy google isis unveiled where b ra tliou mrt thrown wiati t vndtan tpiril bt put lofii^d. amm exoreuwi rf wattr "cmtutc of the water, in the nvde of the ahni^ty god, the fstber, the scm, tua the h0i7 ghort. be tatreiud. i ftdjure thee in the name of the l mb [the nukgidmi nyt bull at at ptr auu tmirh, d the liunb tlmt trod upon the b "l^ and the aqtic, and ihio cniihea under hu toot the lion and the bodia. thniugfa 'hokbmad (wcstl god of wudom, and the power d rva'k hokhmael [spirit d the h0i7 ghort] may the ^lirits o

treiud. i ftdjure thee in the name of the l mb [the nukgidmi nyt bull at at ptr auu tmirh, d the liunb tlmt trod upon the b "l^ and the aqtic, and ihio cniihea under hu toot the lion and the bodia. thniugfa 'hokbmad (wcstl god of wudom, and the power d rva'k hokhmael [spirit d the h0i7 ghort] may the ^lirits of matter [bad ipirits] recede be- fore it. amtri" exonim qf wattr (and adut "creatnre (d the water. i ezorciw thee .hy tkt ikrtt name* which are netxali, hod, and ytaod [kabalirtic trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemad

sion to be baptized in the sea. the brahmana priests, carrying the sacred images, are followed generally by the mah&r&ja barefoot and nearly naked. three limes the priests enter the sea; the third time they cany with them all the images. holding them up with prayers repeated by the whole congregation, the chief priest plunges the statues of the gods thrice, in the name of the myttic trinity, into the water; after which they are purified" 2s5. hcmdotiu, ii, f 170. 171. 28b. the hindlk kgh ponus the chief d the nkmburu, who lives in the cochin land, it geneimll' preaent during thete fertivali of* hohr wst r' immanoiu. he tnrda lometiraea to voy gremt dictaiicm to preiidc orcr the oeremonj. digitizecoy google adonis wobship at bethlehem 1 he orphic hymn calls water the greatest purifier of me

their fiuth was progressively developed, like that neophytes, simultaneously with the increase of knowledge. we must bear in mind that josephus, who certainly must have been well-informed on the subject, calls the art of expelling demons "a science" itiis growth of faith is conspicuously shown in the case of -peter who, from having lacked enough faith to support him while he oould walk on the water from the boat to his master, at last became so expert a thaumatur- gist that simon magus is said to have offered him money to be tau^t the secret of heahng, and other wonders. and philip is shown to have become an aethrobat as good as abaris of pythagorean memory, but less expert than simon magus. neither in the bomiliea nor any other early work of the apostles is there anything to show

JASMUHEEN THE FOOD OF GODS

(thank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr masuro emoto and his research in messages from the water which added another layer of credibility to our work and to the master mantak chia for his openness and willingness to share his research and life s work with me and for being such a delightful presence in this world. i give thanks also to those who know that what really brings nourishment to us all, is not the chemical reaction of food substances in our system, but the internal presence

madonna frequency& the food of gods with jasmuheen 84 continue with the conscious de and re-programming of the software called survival in our systems which will in turn activate this grid and direct the inner and outer energy flow. things to acknowledge and remember a) our bodies are 70% water. dr masuro emito s work has proven that water responds to words and music as in his book messages from the water. b) the fluids of our body can be reprogrammed and the water we drink daily can be programmed to nourish and support us as well. c) also the glands of our body, particularly the pituitary and pineal, and the fluid in the endocrine system and cranial sacral fluid. all need to be reprogrammed. programming these glands for self-regeneration and immortality also feeds back and impacts upon t

oth with quality and quantity as in loving time spent. step 9: do the cosmic cable hook-in meditation steps 1, 2 and 3 in technique no. 16. chapter 7 which will connect you to the inner plane theta. delta wave feeding channels. again this is a once only meditation but it helps to daily visualize this inner flow being boosted and increasing its flow through you when you shower. i.e. visualize that the water flowing over you is healing violet liquid light and that it flows in through the top of your head and through the pores of your skin. step 10: reorganize your living environment so that it is more nurturing and feeds you what you need e.g. less focus around the television and more family sharing/talk time if you are hungry for quality conversation, or daily meditation time if you are hun

prefer the system of theta. delta field flooding. this means the flooding of our cells, and the memories that they hold, with the violet light spectrum of divine love, divine wisdom and divine power, a frequency field that has the power to transmute everything into itself. this works on the concept of assimilation where, for example, if enough pink dye is added to a bucket of water it transforms the water from being clear to bright pink depending on how much dye is added. part of the property of the theta. delta field and its violet light spectrum is its natural power of transformation as we have shared before. so the choice is that we can process, or flood and transform, or do both if required. i prefer to bathe in the love of the divine and be both nourished and also naturally transform

d through our suffering in the past b) using kinesiology or vibrational medicine to release toxic emotions from our fields which can create schisms or weaknesses in the bio-shield, and c) flooding our inner (meridians, bloodlines, skeleton, chakras etc) and outer fields (auric field and our immediate external environment) with violet light d) also daily imagining as we stand under the shower that the water as it flows is pure violet light that is cleansing and feeding our bio-shield and our auric field also helps. the self-sustaining template is an optional biofield mechanism for those existing purely on the food of gods. as already mentioned, another advanced dimensional biofield tool is the selfsustaining template the concept of which was introduced in bb1. what i like most about the sel

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

on 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 before the times of moses, as early as abraham s days, we meet with an instance of the same sort: it came to pass that when the sun went down, and it was dark, behold a smoking furnace and a burning lamp, that passed between these pieces (genesis xv. 17. the first appearances of god, then, being in glory or, which is the s

bearing the name of the rossicrucians (or rosicruxians) is closely allied with the templars. their emblem is a monogram or jewel; or, as malicious and bigoted adversaries would say, their object of adoration is a red rose on a cross. thus: fig. 226. when it can be done, it is surrounded with a glory, and placed on a calvary. this is the naurutz, natsir, or rose of isuren, of tamul, or sharon, or the water-rose, the lily padma, pema, lotus crucified for the salvation of man crucified in the heavens at the vernal equinox. it is celebrated at that time by the persians in what they call their nou-rose i.e. neros, or naurutz (malcolm s history of persia, vol. ii. p. 406. the tudor rose, or rose-en-soilel (the rose of the order of the garter, is the rosicrucian the rose crucified. 261 red rose

JESSUP MK THE CASE FOR THE UFO

eroidal shape, extending one hundred yards (more or less, due to lunar position& latitude) out from each beam of the ship. any person within that sphere became vague in form but he too observed those persons aboard that ship as though they too were of the same state, yet were walking upon nothing. any person without that sphere could see nothing save the clearly defined shape of the ships hull in the water, providing of course, that that person was just close enough to see yet, just barely outside of the field. why tell you now? very simple; if you choose to go mad, then you would reveal this information. half of the officiers& the crew of that ship are at present, mad as hatters. a few, are even yet, confined to certain areas where they may receive trained scientific aid when they, either

d-sized stone, of clearly artificial form, had fallen at naples, in november. la science pour tous, 5-264: at wolverhampton, england, june, 1860 a violent storm, there fell so many little pebbles that they were cleared away with shovels rept. brit. assoc, 1864. great numbers of small black stones which fell at birmingham, england, in august, 1858 in a storm mon. weath. rev, july, 1888: pebbles of the water-worn variety, not common to the locality, fell at palestine, texas, july 6,1888 am. jour. sci, 1-26-161: many round smooth pebbles fell at kandahar in 1834 mon. weath. rev, may, 1883 "a number of stones of peculiar formation and shapes, unknown in this neighborhood, fell at hillsboro, illinois, may 18, 1883" concentrate on the selectivity a function of intelligence and possibly shape. po

ass of water which seems to partake of direction and isolation corresponds to the ice, for instance, which we postulated to have origin in, on, or with, space navigating objects. we hope it will be apparent that cloudburst and the almost solid masses of water know to fall are the counterpart of the large pieces of ice or their congregations of "chunk-like" nature: in other words, both the ice and the water are meteoritic. then we have the common variety of meteorologically formed hailstones and rain. to us, there appears a parallelism. it seems, at times, that there is a merging between the space structure, the water and cloudbursts. here is a little item from the new york tribune of july 3, 1922. for the fourth time within a month, it is said, a great volume of water, or a "cloudburst" ha

e with falls of periwinkles, snails and frogs and other things. in addition it has the almost cataclysmic feature, on a small scale, of the impacts of meteoritic masses of water. but in line with our speculation regarding the dumping of hydroponic tanks, we find it convenient to link repetitive, highly localized impacts of dense masses of water with the dumpings. sometimes there is animal life in the water; sometimes not. we think that some judgment can be exercised in deciding which of these falls of water are meteoritic and which are connected with space contrivances. yet will not be, for no set up exists to xxxxxxx (crossed out by a) ed: the following has no obvious reference or necessary position. observe these phenomenal "coincidnents" some chemical gardening practiced in arks& d ship

vessels? and don't overlook the fact that this strong ship disappeared in the era of wireless and radio. as in the cases of so many airplanes, where radio operators are constantly on duty, this ship not only disappeared with trace, but met a fate so instantaneous that it was impossible to radio for help or to announce impending disaster. don't know about kobenhoven, may have sighted home-ship in the water, making ready for ascent& so many highly trained eyes could not be permitted tell what they had seen, so! they are on the greak ark, now? yet feel that kobenhoven is still being held, intact. windjammer sailors are hard fighters& prove good sport to the l-ms later when pacified, they are good company, make good space sailors. deep space is not for every man, only a few types can take it

K AMBER THE BASICS OF MAGICK

this rock now, and feel the strength of it under your feet..and as you turn around, you look out upon a great river..flowing as far as you can see..seeming to come from some infinite place..and disappearing into an infinite place,,a flowing,endless river of energy..this is the river of all life waters..all of life draws upon the lifeforce that moves through its steaming currents..look closely at the water..what color is it? it may look like liquid light to you..look deeply into it, and sense the power and depth of the river..what sound does it make as it courses through its channels..as you stand securely upon your rock, notice and fragrance..and bend down and cup your hands in the living water,and splash some of it on your face..feel the life giving force on your skin..take a sip of the

l the power of it in you hands,a globe of power that you can now release..and look out into the river of life..watch as its currents of possibility flow for ever and ever,as far as you can see..and whenever you're ready,with as much and as little force as you need, throw the pulsating sphere into the river..and give this intention to the life force of this great river..watch as the sphere touches the water..and gradually disappears into the current. take a deep breath. as the sphere disappears the last of your intention and emotion and desire merges with the source of all life, from which it orriginally came..and leaves you. now complete any business here that you need to finish..take a few moments to enjoy the flowing river of life,and know that the possibilities it nourishes can bring mi

KETAB E SIYAH

a clear path to the goal that my spirit thirsted for like life-giving water to a throat parched by the cruel sun's fire amidst the desolate sands of the desert. now, calm purpose made crystal from fluid thought, i looked out across the waters before me with eyes made young with hope. in my joyous realisation of the path i saw not the silver form that came upon me from behind as i gazed out across the water until i saw its frame reflected in the clear sea, shining with incandescent radiance and, turning to face the one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, resounding their frothing roar about the cavern, her voice of power carrying, winged, abov

awakened such fear in his soul, his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gat

to his sons and consorts where they revelled in a courtyard set around a silver pool with darting fish, drinking wine and feasting on many meats, dancing to the music played by lutesmen, hidden from sight by crimson veils, conjuring phantom music that serenaded the heart with distant beauty, like a dream. now was noah seized up by a rage and he went amongst his family, casting wine and meats into the water, to the fishes 232 who dined well upon that night. screaming in his wrath, noah reprimanded those who caroused in that courtyard as was the custom of their family. noah now seized up a rod to his right hand and, tearing away the drapes, beat from his home those who played sweet music. now again he spoke to his sons and consorts in a voice trembling with anger, overcome by grief and bitte

le act but shameful most extremely and is not to be pursued. i will act upon that knowledge that you grant me for foolish is the king that ignores such intelligence but whilst their is yet one of my people that might live in my place, going upon the ships prepared to carry our breathing frames from the waves' embrace, then that one shall one shall go in my place and utanapishtim shall die beneath the water. this is the way of true king yet you would ask me to abandon my people. thus do i refuse your counsel" joy and sorrow were at once in me, hearing these words of the nephilim king. now i knew that there was one amongst them that i had made that pursued the noble way in the darkest shadows. yet that one such as this should be lost to heaven's cruel jealousy and others that lived in all pl

KNOWLEDGE LECTURE FOUR

8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without distortion. let him identify himself with the powers of water, considering the water triplicity in all its aspects, with its attributions and correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters

KNOWLEDGE LECTURE TWO

ion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius

LAITMAN M FROM CHAOS TO HARMONY

lost her sight was granted special guard by the males. a male baboon whose brother had an epileptic episode stood beside his ailing brother, rested his hand on his brother s chest and firmly prevented the caretakers who wanted to examine him from approaching. chapter three: altruism is life s law 57 other animals act very similarly. dolphins support their wounded companions and keep them close to the water level to keep them from drowning. elephants have joined to help one of their own that was dying on the sand. they tried their hardest to pick him up by pushing their trunks and their tusks under his body. some even broke their tusks in the process. lastly, friends of a female elephant that had been hit by a poacher s bullet to her lungs, bent under her to prevent her from falling. a comm

apter eight: everything is ready 123 altruistic organizations spend fortunes and make tremendous efforts in many ways; alas, for the most part, their help to the needy does not bring substantial changes to their situations. africa is an example of this state of affairs. in the past, before the west interfered with their lives, africans provided for themselves. today, however, despite the food and the water they receive, they are starving. the vast amount of money collected on their behalf does not change their situation; they are in constant struggle and are rapidly declining. there is almost nothing that altruistic organizations have not tried to improve the state of the world. still, the world s state is worsening. while it is possible to continue as we have been, it would be wise to tak

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e native americans who pa r t i i i: p e r c e p t i o n o f r e a l i t y 122 watched columbus armada arrive at the shores of america. the story has it that the indians standing at the seashore couldn t actually see the ships that anchored not far from land. the shaman, an imaginative man, was troubled by the unusual movement of the ripples without any apparent reason. for many hours he gazed at the water trying to figure out what was causing the ripples. through his efforts, he finally managed to discern the shape of the body that produced the ripples and thus was able to see the ships. subsequently, he described what he saw to his tribesmen, and because they trusted him, they, too, succeeded in creating the form of the ships, until they all saw columbus ships. kabbalah asserts that noth

LAITMAN M THE KABBALAH EXPERIENCE

source spreads through all the spiritual worlds and must materialize (appear in our physical world. there is a certain force called the bina, the superior mother, and in the physical world it reveals in fountains and springs. however, it is forbidden to relate anything spiritual to water. one who drinks from a fountain does not get anything spiritual from it. the question is, who give that person the water? water, like anything else, can be linked with its spiritual origin with the messenger of a spiritual force (a kabbalist, and thus convey spiritual energy to a person. my rav did that many times. he gave a person a peace of bread, or a sip of wine, and in this way conveyed spiritual energy within that b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 307 corporeal obje

did that many times. he gave a person a peace of bread, or a sip of wine, and in this way conveyed spiritual energy within that b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 307 corporeal object. after all, there is no other way to convey it to a person who still doesn t have spiritual vessels. the ari did the same with his disciple, chaim vital, when he let him drink from the water, which is a very natural thing for a kabbalist. if that disciple had gone to the sea of galilee and drunk the water, he would not have attained any spiritual power. the water, in this case, was just a means for the conveyance of a spiritual attribute, and it doesn t really matter from where it was taken. the force that the ari gave to his disciple was called the well of miriam, not the w

LAITMAN M THE PATH OF KABBALAH

h as history, and some look for secrets in the letters, like treasure hunters. but within the wisdom of kabbalah are people who are closer to the center, to the desire to cleave to the creator, and there are others who are farther from that goal. the latter kind studies kabbalah like a science and seeks knowledge within its pages. it is like the circular ripples that form around a stone thrown in the water. anyone who hears about the wisdom of kabbalah will find a unique approach to it, in a position that matches the desire of one s soul for correction. those who have not come to kabbalah yet, have not come to it because their time hasn t come. q: is it okay for adolescents to take kabbalah classes? a: yes. i recommend the articles from the book, matan torah (the revelation of godliness. q

one through a special light of the creator. there are two kinds of light that stem from the creator: the light of wisdom and the light of mercy. when we use the property of the light of wisdom (earth, the egoistic property of reception, we absorb everything within us. after all, that is our nature. however, in the property of the light of mercy, called water, we acquire the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables us to use it correctly for our own good as well as for the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul

e upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul that passes from body to body can let us see our past lives. if we have not corrected our souls, we cannot see anything beyond the boundaries of our world. the third day of creation water gathers over the heavens and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot exist when there is only water, just as it cannot exist in a completely dry land. the correction of one s soul and use of the properties of the creator and the creature inside us is built through finding the right co

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

at the second portal, and is there introduced to the elementals of earth and water, who are related to the region through which he has just symbolically come, which may be thought of as consisting of the solid and liquid sub-planes of the astral world. first he turns to the north and makes a suitable offering to the earth-elementals, and then to the south to make his offering to the elementals of the water. they are not the same creatures as those who were engaged in building the temple, but they stand quite definitely under their captain, who in turn obeys the w.j.w. as the guardian of the second portal. these elementals, which are of the kind sometimes called nature-spirits, gather round, and recognize thenceforth the man who has been presented to them. after this ceremony, should the ma

ablished. 505. plate x is an attempt to show the appearance of this portal. the w.j.w. is seen seated at his pedestal, which is as it were within the thickness of the wall of the second portal. over his head floats the sphere of his deva-representative, who is surrounded by his band of assistants. at the right hand side of the portal the earth elementals are grouped, and on the left side those of the water- tricksy sprites, ready to play with great gusto their part of resisting intrusion upon their domain until the candidate is properly presented to them, and demonstrates his friendly intentions by a formal offering. for the purpose of clearness we omit from this illustration all that is not necessary for our object; the candidate and the j.d. who is leading him are not shown, nor are the

to the holy c h using the same name. the r.w.m. did this at each of the nine altars, passing back to the large altar each time; and the last fragment, which was the central square of the original cake, went to the altar of the archangel whom we call st. michael. 893. the children then brought from the pedestal a flagon containing water, and the r.w.m. carefully washed the dish, cup and triangle, the water being poured into the large bowl into which the blue spoons had been thrown. the vessels were wiped with the cloth which the acolytes held in front of the r.w.m. he then proceeded with his attendants to the nine altars of the angels, carefully removed from each the tiny saucer with the fragment of cake, and threw both saucer and cake into the bowl. then he took up the little square of li

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

s inanna (in the akkadian civilization she was called ishtar) experienced a descent into the underworld where she underwent a sort of initiation process of death and rebirth. during the journey, the goddess went through seven gates, gradually taking off all of her clothes and ornaments. at the end of the journey, the goddess died and the vegetation on earth immediately wilted. when sprinkled with the water of life, the goddess came back to life, thus regenerating the earth. a mythical hero of the ancient greek world was orpheus, poet and musician whose wife, eurydice, died from the bite of a snake. orpheus s art was so powerful that he enchanted the king of hades and convinced him to release his wife, although his violation of the condition that he not look at her until they were completel

contemporary legend. chicago: open court, 1993. wielawski, irene. victims of memory los angeles times. october 7, 1991. robin hood hills murders the robin hood hills murders took place on may 5, 1993, near west memphis, arkansas. three eight-year-old boys were tied up, abused, murdered, and mutilated. the bodies were found the next day in a drainage ditch paralleling the interstate highway, where the water washed away fingerprints and any other identifying marks. beginning in the early 1980s, numerous law enforcement officials had attended conferences on satanic ritual abuse (sra, where they had been taught that a covert, international network of satanic cults routinely abduct, abuse, and murder children in their diabolical rituals. by 1993, however, police departments across the country h

LIBER ALEPH

for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the union of the yod and the h. thus is it but a glyph of that first formula, not of the others. but of all these t

judgment, thou goest blindly upon an headlong path. for every star in his orbit holdeth not his way obstinately, but is sensitive to every other star, and his true nature is to do this. oh how many are they whom i have seen persisting in a fatal course, in sway of the belief that their dead rigidity was exercise of will. and the letter of the man is tzaddi, whose number is ninety; which is maim, the water that conformeth itself perfectly with its vessel, that seeketh constantly its level, that penetrateth and dissolveth earth, that resisteth pressure maugre its adaptability, that being heated is the force to drive great engines, and being frozen breaketh the mountains in pieces. o my son, seek well to know! l the book of wisdom or folly 157 #a de dracone qu est aquila, serpens, scorpio (o

r a hint of that which i may foresee? for it is in mine own nature to think that in this matter the sum of wisdom is silence. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept all this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for a while by the play of the water, and by his analogue thou mayst understand the nature of this mystery of the path of perfection. o the book of wisdom or folly 167 #k de arte alchemistica (of the alchymical art) ilt thou acquaint thyself now further at my reproof concerning this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, wha

LIBER ARARITA

ng out the black vomit of fire and smoke in their fury. i saw thee in these. 6. i saw the petty, the quarrelsome, the selfish,.they were like men, o lord, they were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 liber dcccxiii vel ararita 10. i saw the woman. o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a fig

eper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering

l ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the

LIBER ASTARTE

m every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13. concerning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invoke neptune, let him go a-fishing; but if hades, let him not approach the water that is hateful to him. 14. further, concerning the life of the devotee. let him cut away from his life any act, word, or thought, that is hateful to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular deity is one in who

LIBER CCC KHABS AM PEKHT

er the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspira

LIBER CCXLII AHA

s. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suf

the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoo

LIBER CHANOKH

584, tfr p. 177. 17: disregard crowley.s footnote. there is no indication in the digests or in tfr that this name should be varied according to the aire being invoked, and there is no particular connection between the name idoigo, which appears on the vertical bar of the cross in the air of air sub-quadrant, and the first aire; the names of the parts contained in the first aire are all drawn from the water tablet. there was some confusion in the communication of this name, it was initially gives as iduigo but corrected shortly afterwards. 18: most other printed versions of the calls give moooah here (the final .e. is just a product of crowley.s phonetic rendering. probably another instance of someone reading one of dee.s lowercase .h.s as an incomplete .b (see note above re sobolo/ loholo

LIBER CLXV A MASTER OF THE TEMPLE

s it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water) it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool, evidently reflected through a circular hole in centre of roof. looking up, could not see this star from where i was standing on the step at front of temple. someone said: enter the water. did so, finding it reached to the neck. looked up, and could discern the star c

text. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it. it was rowed by a dark-skinned man, old and wrinkled, whom i at first thought to be an indian. as i reached the boat and put my hand on the side, it seemed as if he would strike at me with his oar, but no, he grinned, and i drew myself into the boat and sat in the fore

LIBER CORDIS CINCTI SERPENTE

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

LIBER DCCCLX JOHN ST

se, because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, f

LIBER ISRAFEL

sing, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the

LIBER LIBERI VEL LAPIDIS LAZULI

e bees shall gather a new honey; the poets shall sing a new song. 59. i shall gain the pain of the goat for my prize; and the god that sitteth upon the shoulders of time shall drowse. 60. then shall all this which is written be accomplished: yea, it shall be accomplished. 14 iv 1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals o

a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out;

LIBER LLL PARADIGMAT PIRATE

tly during a fast. eight glasses a day to be precise. you will still obtain a state of gnosis, and you will avoid any risk of death. i have found that it is also a good idea to ease into fasting. the magician switches from normal meals to just water and something light like a couple of slices of buttered bread for a few days beforehand. i personally discovered that taking multivitamins along with the water reduced the risk of illness but didn ft affect the sensation of fasting. staying clean and focused, you can also still manage to do things like go to work, but extra-curricular activities should be reduced to just doing magic. your energy level will drop off tremendously when doing this exercise, so don ft tax yourself in other activities. fainting at odd times is an inherent risk. the t

LIBER LVII

eful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material ba

LIBER LXVII THE SWORD OF SONG

e, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but t

ge indeed. and he turned his thought to himself, and saw that in his heart was also a change: so that he cried .who then am i. and he saw that all this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery .the soul. he said .the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three

LIBER LXXVIII

and layru. a description of the cards of the taro 41 xliv the lord of perfected success ten of cups or chalices hand, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which all run over. the uppermost cup is held sideways by a hand, and pours water into the left-hand upper cup. a single lotus flower surmounts the top cup, and is the source of the water that fills it. above and below the symbols% and l. permanent and lasting success and happiness, because inspired from above. not so sensual as glord of material happiness, h yet almost more truly happy. pleasure, dissipation, debauchery, quietness, peacemaking. kindness, pity, generosity, wantonness, waste, etc, according to dignity. malkuth of j (matter settled: complete good fortune. h

hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card$ and d above and below. harmony of masculine and feminine united. harmony, a description of the cards of the taro 47 pleasure, mirth, subtlety: but if ill dignified.folly, dissipation, waste, silly actions. chokmah of h (marriage

LIBER MMCMXI NOTE ON GENESIS

lemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmxi 10 whilst with them

LIBER SAMEKH

world by its magick! h thiaf g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h (the conception is of air, glowing, inhabited by a solar- phallic bird, gthe holy ghost, h of a mercurial nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru

tan, thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self-caused, self-determined, exalted, most high! h the bornless one (vide supra (the conception is of fire, glowing, inhabited by a solar- phallic lion of an uranian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb fig

he aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section e. earth i invoke thee. ma go mother! o truth! h barraio g thou mass! h* gmass h in the sense of the word which is used by physicists. the impossibility of defining it will not deter the intrepid initiate (in view of the fact that the fundamental conception is beyond the normal cate

! h athor-e-bal-o g thou goddess of beauty and love, whom satan, beholding, desireth! h abraft g the fathers, male-female, desire thee! h (the conception is of earth, glowing, inhabited by a solar- phallic hippopotamus* of a venereal nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section f. spirit. hear me. aft gmale-female spirits! h abaft gmale-female sires! h bas-aumgn gye that are gods, going forth, uttering aumgn h isak gidentical point! h sa-ba-ft gnuit! hadit! ra-hoor-khuit! h iaf9 g hail, great wild beast! hail, i a o! h* sacred to ahathoor. the idea is that

ekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me. ieou gindwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breath

LIBER XLI THIEN TAO

lord, the ridiculous sa mon, who would never go to sea because he was afraid of being sick, although his genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li, the financial genius, who had hitherto been practically useless to his country on account of that ugliness and deformity which led him to shun the society of his fellows, was compelled by kwaw to exhibit himself as a freak. a fortn

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

rri quotes a verse by the skald ref gestsson and then says that agir and gymir are one and the same. ref was an eleventh-century skald quite given to mythological kennings, and the verse in question seems to say that the cold seeress of gymir often transports the bear of twisted lines into the jaw of agir; that is, that the wave (agir fs daughters are the nine waves) often drives a ship deep into the water. the prose header to lokasenna also says that agir was also known as gymir, and if he was, the in-law relationship with frey might explain his well-known banqueting with the gods. see also gerd 156 norse mythology habrok (high-pants) best of hawks, according to grimnismal, stanza 44. this stanza comprises a list of the best of various things: odin of the asir, sleipnir of horses, and so

stanzas; the dominant meter is ljo.ahattr, but numerous stanzas appear to be in fornyr.islag or even alliterative metrical prose. the poem is a dialogue, an exchange of boasts and insults, between thor and a disguised odin. the frame centers on thor fs attempt to be ferried across a sound while returning from one of his trips to the east. thor insultingly calls to the ferryman for transport over the water, but the ferryman upbraids the traveler and even tells him that his mother is dead (stanza 4; taken literally, this is an allusion to ragnarok, for thor fs mother is jord (earth. thor is nonplused, but soon asks who owns the ferry (stanza 7. ghildolf h (battle-wolf) replies the ferryman deities, themes, and concepts 161 (stanza 8. the name is found among the thulur as a son of odin, but

ne of thor fs goats is lame, which loki caused (stanza 37. the giants were paid with blows (stanza 38, and thor got the kettle for brewing beer (stanza 39. in gylfaginning snorri relates the story of the fishing expedition, and although hymiskvida must have been his principal source, there is a huge difference: snorri says that in his fear the giant cut the line, allowing the serpent to sink into the water and making it unclear whether the hammer thrown after it struck the target with any effect. the poem, on the other hand, seems to suggest that thor killed the serpent or at least dealt it a mighty blow. preben meulengracht sorensen has explained the differences between the versions as involving not only a time difference but also differing conceptions of the relationship between the gods

mothers from sons? h snorri fs statement about the three kinds of norns seems to suggest that he thought the norns related to the asir came to the children of humans; perhaps the elf norns came to elves and the dwarf norns to dwarfs. certainly a norn came to the dwarf andvari, or to his ancestors, for he says in reginsmal, stanza 2: g[a] wicked norn/ shaped us in days of old/ that i should go in the water h (the reference is to his sporting in rivers in the form of a salmon. snorri ends his discussion of the norns in gylfaginning by having har respond to gylfi fs comment that the norns give very different fates to different people. ggood norns of good family give a good life, but those people whose destiny is not good, bad norns cause that. h the skald hallfred ottarson vandradaskald coin

LUCIFERIAN SORCERY

othed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that of darkness. both should be considered in their awakening aspect. use the triangles as you move through the elements and their attributions, both light and shadow. the development of the sorcerous aspects of witches sabbat are based within the art and writings of austin osman spare, called zos vel thanatos. while the techniques implemented and developed by spare is not

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

oday. cooler temperatures worldwide meant that more water was locked in glaciers. as a consequence, sea levels were lower than today, making new guinea and australia a single landmass separated from southeast asia by only fairly short stretches of open sea. nevertheless, the migrants who traveled from southeast asia to australia and new guinea must have used some kind of floating devices to cross the water. no traces of such boats have been found, possibly because they rotted away a very long time ago. figure 4.3 timing of the migratory routes of h. sapiens in prehistory. dates and routes are based on the measurements of thousands of gene frequencies in hundreds of human populations. from l. l. cavalli-sforza and m. w. feldman, the application of molecular genetic approaches to the study o

ymes, one of them called catalase, shared by humans, fruit flies, and geraniums. all life that had not evolved these mechanisms either perished or became confined to deep, oxygen-free, sediments at the bottom of lakes and oceans or deep inside earth s crust. of course, oxygen accumulated only slowly in the atmosphere. at first it dissolved in the oceans, where it reacted with mineral compounds in the water. it is only when water was saturated and oxidation reactions had slowed down significantly in the ocean that oxygen started being released into the atmosphere. this took a very long time; we know that the present oxygen level of 21% was reached only about 400 million years ago; it is estimated that oxygen levels in the atmosphere were 1 10% of the present value between 2.4 billion years

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

they had slept through life. to the eleusinian philosophers, birch into the physical world was death in the fullest sense of the word, and the only true birth was that of the spiritual soul of man rising out of the womb of his own fleshly nature "the soul is dead that slumbers" says longfellow, and in this he strikes the keynote of the eleusinian mysteries. just as narcissus, gazing at himself in the water (the ancients used this mobile element to symbolize the transitory, illusionary, material universe) lost his life trying to embrace a reflection, so man, gazing into the mirror of nature and accepting as his real self the senseless clay that he sees reflected, loses the opportunity afforded by physical life to unfold his immortal, invisible self. an ancient initiate once said that the li

her in the underworld. as ishtar represents the spirit of fertility, her loss prevents the ripening of the crops and the maturing of all life upon the earth. in this respect the story parallels the legend of persephone. the gods, realizing that the loss of ishtar is disorganizing all nature, send a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishta

t of justice and the cup for libations. he is acquainted with all points called p deutic (relating to training) and moschophaltic (sacrificial. there are also ten books which relate to the honour paid by them to their gods, and containing the egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. and behind all walks the prophet, with the water-vase carried openly in his arms; who is followed by those who carry the issue of loaves. he, as being the governor of the temple, learns the ten books called 'hieratic; and they contain all about the laws, and the gods, and the whole of the training of the priests. for the prophet is, among the egyptians, also over the distribution of the revenues. there are then fortytwo books of hermes

ng. p. 39 the light was the form of the spiritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon their surface, causing endless turmoil. then again was heard t

ium, and its fundamental necessity" the ancients believed that the universal sperm proceeded from warm vapor, humid but fiery. the veiled isis, whose very coverings represent vapor, is symbolic of this humidity, which is the carrier or vehicle for the sperm life of the sun, represented by a child in her arms. because the sun, moon, and stars in setting appear to sink into the sea and also because the water receives their rays into itself, the sea was believed to be the breeding ground for the sperm of living things. this sperm is generated from the combination of the influences of the celestial bodies; hence isis is sometimes represented as pregnant. frequently the statue of isis was accompanied by the figure of a large black and white ox. the ox represents either osiris as taurus, the bul

MASTERING WITCHCRAFT

, water, and incense basically, any form of words can be used to exorcise something, ranging from a long ecclesiasticalsounding latin invocation to a simple jingle. witches generally prefer the latter. here are two charms that can be used for exorcism, and which partake of the nature of jingles: taking a small handful of new salt and casting it into a bowl of fresh water, breathe these words onto the water's surface, mentally visualizing and this is the important thing with all the faith, will, and imagination you can muster, a dim bluish light beginning to hover over it as you do. water and earth where you are cast no spell nor adverse purpose last not in complete accord with me. as my word, so mote it be! this is now your charged salt and water of exorcism which you will use to make your

phantom in thy presence stay. here my will addressed to thee; and as my word, so mote it be! again, strongly visualize the coals radiating that strange blue light as you speak. with this charged fire, you will complete the exorcism of your raw materials. now the first working tools you should make are the cup and thurible. in fact, as soon as you have made these you will be using them to contain the water and fire respectively, rather than relying on the services of any handy bowl and ashtray. the witches' cup the witches' cup is a variant of the cauldron of ceridwen. this, in turn, was a celtic development of early prytanic myth which later became the central theme of all the legends concerning the holy grail, that mysterious relic which is woven inextricably into the arthurian romances

the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it through the incense smoke, chanting words to this effect, and visualizing the blue purifying light flickering around it as you do. by water and fire i conjure thee that there remain within thy frame no adverse thought nor enmity. hear my will! attend to me! as my word, so mote it be! having done this, paint the following runes around the cup with a new brush and paint. blac

use your square of mercury first. the pendulum is no exception to the rule, although owing to the extreme simplicity of the divination, many witches feel they can do without any form of mercurial orientation. the wand of divination the wand, or staff, is the magical instrument which is par excellence emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or

ed habondia: take dried leaves of periwinkle (virica major or minor, mercury herb, cinquefoil, vervain, and rose petals, place them in your mortar and grind them to a fine powder. repeat as you do so, over and over, a jingle to declare your intent such as "by this act i draw [name] and [name] into a bond of love and desire" then taking two very small pinches of the resultant powder, mix them with the water in the chalice, again charging it with the full force of your crystallized libido, and again sealing with the triple cross and the words "so mote it be" leave the philter to steep for twelve hours, strain through fine muslin or cheesecloth, and introduce it secretly into the food or drink of those named in the charm. generally speaking, i think you may find this the more successful spell

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

govern the empyrean heaven, others the primum mobil, others the first and second crystalline, others the starry heaven; there are also spirits of the heaven of saturn, which i call saturnites. there are jovial, martial, solar, venerean, mercurial, and lunar spirits; there are also (spirits) in the elements as well as in the heavens, there are some in the fiery region, others in the air, others in the water, and others upon the earth, which can all render service to that man who learns their nature, and knows how to attract them. furthermore, i wish to make thee understand that god hath destined to each one of us a spirit, which watches over us and takes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service to those whose temp

te frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say

erfumes, and afterwards having wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and according unto thy will. we will hereafter show thee the method and manner of preparing the aforesaid place, of perfuming it with scents and sweet odours, and of sprinkling it with the water and water-sprinkler of magical art for all these things contain many good properties, and innumerable virtues, as experience will easily teach thee. we have already said sufficient regarding the solemn conjuration of spirits. we have also spoken enough in our present key, regarding the manner in which it is necessary to attract the spirits so as to make them speak. now, by divine aid, i

circumference of the rim. within the rim write with blood in the four divisions thereof the characters given in figure 4. after this take a basin of brass perfectly clean which thou shalt fill with water from a fountain, and having pronounced these words: dies mies yes-chet bene done fet donnima metemauz, make the sieve spin round with thy left hand, and at the same time turn with thy right hand the water in the basin in a contrary direction, by stirring it with a twig of green laurel. when the water becometh still and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form of him who hath committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in some part of his face with the magical sword of art; for that sign w

irection, by stirring it with a twig of green laurel. when the water becometh still and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form of him who hath committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in some part of his face with the magical sword of art; for that sign which thou shalt have cut therewith in the water, shall be really found thereafter upon his own person. the manner of causing the sieve to turn, that thou mayest know who has committed the theft. take a sieve and stick into the outside of the rim the open points of a pair of scissors, and having rested the rings of the said opened scissors on the thumb-nails of two persons, let one of them say the following prayer: prayer. dies mies ye

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

lishness or deceitfulness may therein in any way have place. o most powerful and ineffable god, who madest thy people pass dryshod through the red sea when they came up out of the land of egypt, grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil. each day shalt thou recite

g girl (or boy, by the most high god, the father of all creatures, by the father adonai elohim, and by the father elion, that thou shalt have neither will nor power to hide from me anything, nor yet book two page 89 to keep back from me the truth in all which i shall demand of thee, and that thou be obedient and faithful unto me. amen. let him purify, cleanse, and wash this young child anew, with the water of art, saying: be thou regenerate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. amen. then perfume the child with odours as above. when the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall atta

a secret place, where thou shalt confess all thy sins unto god with a contrite heart. the disciples also, together with the master, shall recite the same confession with a low but distinct voice, as hath been already said in the first book. this having been done thrice with a devout, pure, and contrite heart, in a place withdrawn from men, cleansed, and pure, where thou canst not be seen, taking the water and the hyssop, thou shalt say: purify me, o lord, with hyssop, and i shall be pure; wash me and i shall be whiter than snow. after this, bathe thyself with the exorcised water, and clothe thyself again with the consecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations. the whic

ed all things necessary thereunto according to the proper days and hours, thou shalt go unto a river or running stream, or thou shalt have warm water ready in some large vessel or tub in thy secret cabinet, and while disrobing thyself of thy raiment thou shalt repeat the following psalms: psalms xiv. or liii; xxvii; liv; lxxxi; cv. and when the master shall be entirely disrobed let him enter into the water or into the bath, and let him say: the exorcism of the water. i exorcise thee, o creature of water, by him who hath created thee and gathered thee together into one place so that the dry land appeared, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the spirits of the world of phantasm, so they may harm me not, thro

also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet (see figure 58) figures 55 and 56. figure 57 book two page 95 take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these psalms: psalms xv; cxxxi; cxxxvii; cxvii; lxvii; lxviii; and cxxvii. after this perfume the vestments by burning incense, and sprinkle them with the water and hyssop of the art. but when the master and his disciples shall commence to robe themselves after the first psalm, and before continuing with the others, he should pronounce these words: amor, amator, amides, ideodaniach, pamor, plaior, anitor; through the merits of these holy angels will i robe and indue myself with the vestments of power, through which may i conduct unto the desired

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bo

i am he, from whom is the shower of the life of earth: i am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

e one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like in the rest, but if any planet be in that degree that ascends, th

f the igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a genij of the earth, he is to be observed when the enters& so the like in the rest. otherwise thus: those genijs that are of the order of fire are to be observed in the summer quarter& those of the earth in autumn, those of the air in spring& those of the water in winter quarter. their offices is to do all things that are just& lawful in the sight of the great god jehovah& what is for our good& what shall concern the protection of our lives or beings or wellbeings& the doing good to our neighbors. ars paulina 21 now he that hath a desire to see his genijs ought to prepare himself accordingly. now if his genijs be of the fire, his demands must b

MEANING OF MASONRY

perfect, and like everything which proceeded from the creator's hand was originally pronounced" very good" though invested with freedom of choice and capacity for error. the builder's square, however, used as a craft symbol, is really an approximation of a triangle with its apex downwards and base upwards, which is a very ancient symbol of the soul and psychic constitution of man and is known as the water triangle (3) the compasses interlaced with the square are the symbol of the spirit of the soul, its functional energy or fire. of itself the soul would be a mere inert passivity, a negative quantity unbalanced by a positive opposite. its active properties are the product of the union of itself with its underlying and inspiring divine basis, as modified by the good or evil tendencies of t

at in the first degree the points of the compasses are hidden by the square. in the second degree, one point is disclosed. in the third both are exhibited. the implication is that as the candidate progresses, the inertia and negativity of the soul become increasingly transmuted and superseded by the positive energy and activity of the spirit. the fire triangle gradually assumes preponderance over the water triangle, signifying that the aspirant becomes a more vividly and spiritually conscious being than he was at first. opening and closing the lodge first or entered apprentice degree if the lodge with its appointments and officers be a sacramental figure of oneself and of the mechanism of personal consciousness, opening the lodge in the successive degrees implies ability to expand, open up

MICHAEL FORD WITCHMOON

s of witches, being that of sorcery and the cunning craft. the aspects of hecate within roman and greek culture show hecate mostly in a dark or hidden aspect, having three heads (two being animal) and three torches. the vehicle wherein she traveled was a chariot guided by several dragons. a key significance of the dragon is that such beings are connected to solar and lunar eclipses. by an eclipse the water in the lunar sign of cancer is altered in force and substance. dragons (which is a form the varcolaci spirits often take) can transverse the night sky, gathering the blood of the moon. the other aspect of 63 63 hecate, diana, is based on the more balanced side of the lunar goddess. she was the watcher of mountains, forests, childbirth and women. in her dark aspect she was known as the hu

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

upon the interior world of the mind. the subconscious should be activated by an inspirational symbol or sigil which should already be consecrated. perhaps it is a talisman for knowledge, divination, happiness, etc, any of which can work to the best suited means. if the witch is attempting to read the fortune of another, she/he should sit the individual down across from them, so they can also view the water within the bowl. the witch will focus upon the water as a great current of witches sabbat energy, fueled by the waves of the abyss and all that emanates from her/his subconscious. the individual will ask a particular question of the witch, who will begin focusing and concentration on the water. images will begin to appear in the surface that will in some way reveal the answer they requir

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nd cried aloud to his grandfatherenoch, and noah said bitterly, three times, hear me, hear me, hear me! and i (enoch)said unto him, tell me what it is that is falling upon the earth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a lo

t sometimesmany airplanes would appear to be in the sky, and sometimes there were apparently none.sometimes the plane was visible and sometimes not visible, and the warriors of the yadudynasty were puzzled about the whereabouts of the peculiar airplane. sometimes they wouldsee the airplane on the ground, sometimes flying in the sky, sometimes resting on the peak ofa hill and sometimes floating on the water. the wonderful airplane flew in the sky like awhirling firebrand- it was not steady even for a moment (the mahabharata)the head of sanskrit at the university of madras, dr. v. raghavan, writes:fifty years of researching this ancient works convinces me that there are livings beings onother planets, and that they visited earth as far back as 4,000 b.cthere is a just a mass offascinating in

n angels) took refuge under water in their crafts. no craft they knew, with woven brick and jointed beam to pile the sunward porch; but in thedark earth burrowed and housed like sunless ants in sunless caves (aeschylus)and the king said to her, be not afraid: for what sawest thou? and the woman said untosaul, i saw gods ascending out of the earth (i samuel 28:13) dead things are formed from under the water, and the inhabitants thereof.(job 12:5) with this kind of phenomena occurring, we can perhaps make sense of one of the mostenigmatic edicts from the yahwistic commandments:y ou shalt not make for yourself a graven image, or any likeness of anything that is in heavenabove, or that is in the earth beneath, or that is under the water of the earth (exodus 20:4)in edward bulwer-lyttons book

rld with the con-federate demons of the evil spirit and there are the commentaries of more modern sources also, from those illustriousones who have contributed to our present civilization. here are just a few examples.from ovids metamorphosis: giants attacked the very throne of heavenjove struck them down. three times had poseidon (neptune, ventured with stern countenance to thrust his arms outof the water; three times he was unable to endure the scorching heat of the air. from platos timaeus: in one day and one fatal night, there came mighty earthquakes and inundations thatengulfed that warlike peoples. the people, terrified, could hardly breathemouths were drenched in blood, heads wal-lowed in bloodthe face was made pale by the evil wind. from platos critias: this vast power, gathered in

ve substantially altered the natural ecology of their surroundings (from dexter perkins and patricia daley, p. 109)ancient nuclear holocaustsit was as if the elements had been unleashed. the sun spun round. scorched by the incandescent heat of the weapon, the world reeled in fever. elephants were set on fire by the heat and ran to and fro in a frenzy to seek protection from the terrible violence. the water boiled, the animals died, the enemy was mown down and the raging of the blaze made the trees collapse in rows as in a forest fire.horses and war chariots were burnt up and the scene looked like the aftermath of a conflagration. thousands of chariots were destroyed, then deep silence descended on the sea. the corpses of the fallen were mutilated by the terrible heat so that they no longer

MICHAEL WYNN THE SOUL TRAVELERS

us (penis) of osiris, however, and was forced to substitute one made of gold. after this, osiris would not live long and was soon dead once more, but it is said that he periodically reappears among humans. the ancient mesopotamians, in present-day iraq, have a civilizer of their own whom they called oannes. this being was amphibious, but spoke human languages with ease. oannes would emerge out of the water, teaching and giving instruction to humans. he taught people writing, the sciences, the arts, architecture, and agriculture. he is often depicted as a man with the scales of a fish. and lets not forget lone man, the savior figure of the mandan people. lone man, like jesus, was born of a virgin, settled turbulent waters while aboard a boat, and was perfect in all his ways. and finally the

rd occult simply means hidden. this is not only a reference to hidden knowledge, but also the hidden properties that all things possess. in the occult, all objects and spaces not only have chemical and physical properties, but hidden occult properties as well. take holy water for instance. when making holy water, the magician or catholic priest performs a ritual that includes prayers that cleanse the water. after this, the waters hidden properties are clean despite the fact that a chemist would claim the water is unchanged. those hidden properties of the water are not only clean, but the water can now be used to clean the occult properties of other objects and even people; this is the premise behind holy water. although magicians and priests have similar intentions for making holy water, t

that a chemist would claim the water is unchanged. those hidden properties of the water are not only clean, but the water can now be used to clean the occult properties of other objects and even people; this is the premise behind holy water. although magicians and priests have similar intentions for making holy water, the methods are surely different. a magician will imagine himself reaching into the water and drawing out negative virtues. he will intensely visualize cleansing energy flowing into the water while saying a short prayer. the catholic priest on the other hand is more likely to simply close his eyes, rapidly spout a hollow, well-memorized prayer over the water, and be on his way. i ve heard many knowledgeable magicians recommend performing similar prayers and visualizations--mi

MICHAEL W FORD NOX UMBRA

light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as

ith samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that lilith is nourished by the water (ocean) and the south wind spreads her influence, from which places her as the queen of beasts. they (the beasts) are found chanting to her in the dark of night. lilith went forth to the desert to become the queen of zemargad (the desert domain, she then joined with samael and gave birth to thousands of liliam, lilitu, the demon succubi who copulate with the shadow of man and woman. it w

MOODY RAYMOND A LIFE AFTER LIFE

other young people who went in with us. someone said "let's swim across the lake" i had done that on numerous occasions, but that day for some reason, i went down, almost in the middle of the lake. i kept bobbling up and down, and all of a sudden, it felt as though i were away from my body, away from everybody, in space by myself. although i was stable, staying at the same level, i saw my body in the water about three or four feet away, bobbling up and down. i viewed my body from the back and slightly to the right side. i still felt as though i had an entire body form, even while i was outside my body. i had an airy feeling that's almost indescribable. i felt like a feather. a woman recalls, about a year ago, i was admitted to the hospital with heart trouble, and the next morning, lying in

y to go" now, this was the strangest experience because all this time i could see all the doctors and nurses, too, as they worked on my body, but it seemed as if i were a spectator rather than that person- that body-they were working on- was trying so hard to get through to my doctor "i'm not going to die" but no one could hear me. everything- the doctors, the nurses, the delivery room, the ship, the water, and the far shore was just sort of a conglomerate. it was all together, as if one scene were superimposed right on top of the other. finally, the ship almost reached the far shore, but just before it did, it turned around and started back. i did finally get through to my doctor, and i was saying "i'm not going to die" it was at this point, i guess, that i came around, and the doctor exp

MORALS AND DOGMA

ummy? speak it, nevertheless, again and again, and let it take its chance! the rose of jericho grows in the sandy deserts of arabia and on the syrian housetops. scarcely six inches high, it loses its leaves after the flowering season, and dries up into the form of a ball. then it is uprooted by the winds, and carried, blown, or tossed across the desert, into the sea. there, feeling the contact of the water, it unfolds itself, expands its branches, and expels its seeds from their seed-vessels. these, when saturated with water, are carried by the tide and laid on the sea-shore. many are lost, as many individual lives of men are useless. but many are thrown back again from the sea-shore into the desert, where, by the virtue of the sea-water that they have imbibed, the roots and leaves sprout

ts; and if one can persecute another, because he himself is satisfied that the belief of that other is erroneous, the other has, for the same reason, equally as certain a right to persecute him. the truth comes to us tinged and colored with our prejudices and our preconceptions, which are as old as ourselves, and strong with a divine force. it comes to us as the image of a rod comes to us through the water, bent and distorted. an argument sinks into and convinces the mind of one man, while from that of another it rebounds like a ball of ivory dropped on marble. it is no merit in a man to have a particular faith, excellent and sound and philosophic as it may be, when he imbibed it with his mother's milk. it is no more a merit than his prejudices and his passions. the sincere moslem has as m

tant star. every leaf and every blade of grass holds within itself secrets which no human penetration will ever fathom. no man can tell what is its principle of life. no man can know what his power of secretion is. both are inscrutable mysteries. wherever we place our hand we lay it upon the locked bosom of mystery. step where we will, we tread upon wonders. the sea-sands, the clods of the field, the water-worn pebbles on the hills, the rude masses of rock, are traced over and over, in every direction, with a handwriting older and more significant and sublime than all the ancient ruins and all the overthrown and buried cities that past generations have left upon the earth; for it is the handwriting of the almighty. a mason's great business with life is to read the book of its teaching; to

mpure in his sight. in addressing ourselves to him, we must use only the higher word, that, i mean, which is not expressed by the mouth--the silent inner word of the spirit. from the most glorious of all beings, we must seek for blessings, by that which is most glorious in ourselves; and that is the spirit, which needs no organ" strabo says "this one supreme essence is that which embraces us all, the water and the land, that which we call the heavens, the world, the nature of things. this highest being should be worshipped, without any visible image, in sacred groves. in such retreats the devout should lay themselves down to sleep, and expect signs from god in dreams" aristotle says "it has been handed down in a mythical form, from the earliest times to posterity, that there are gods, and

f is infinite and eternal, because god is, was, and will forever be, and never did _not_ think and create. reason is fain to admit that a supreme intelligence, infinitely powerful and wise, must have created this boundless universe; but it also tells us that we are as unimportant in it as the zo phytes and entozoa, or as the invisible particles of animated life that float upon the air or swarm in the water-drop. the foundations of our faith, resting upon the imagined interest of god in our race, an interest easily supposable when man believed himself the only intelligent created being, and therefore eminently worthy the especial care and watchful anxiety of a god who had only this earth to look after, and its house-keeping alone to superintend, and who was content to create, in all the inf

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of their predecessors. we now come to the men of the iron age. the earth, no longer teeming with fruitfulness, only yielded her increase after much toil and labour. the goddess of justice having abandoned mankind, no influence remained sufficiently powerful to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds a

dite has a variously-accounted-for, yet independent origin. the most poetical version of her birth is that when uranus was wounded by his son cronus, his blood mingled with the foam of the sea, whereupon the bubbling waters at once assumed a rosy tint, and from their depths arose, in all the surpassing glory of her loveliness, aphrodite, goddess of love and beauty! shaking her long, fair tresses, the water-drops rolled down into the beautiful [60]sea-shell in which she stood, and became transformed into pure glistening pearls. wafted by the soft and balmy breezes, she floated on to cythera, and was thence transported to the island of cyprus. lightly she stepped on shore, and under the gentle pressure of her delicate foot the dry and rigid sand became transformed into a verdant meadow, wher

half man, half fish, the body below the waist terminating in the tail of a dolphin. we page 119 frequently find mention of tritons who are either the offspring or kindred of triton. glaucus. glaucus is said to have become a sea-divinity in the following manner. while angling one day, he observed that the fish he caught and threw on the bank, at once nibbled at the grass and then leaped back into the water. his curiosity was naturally excited, and he proceeded to gratify it by taking up a few blades and tasting them. no sooner was this done than, obeying an irresistible impulse, he precipitated himself into the deep, and became a sea-god. like most sea-divinities he was gifted with prophetic power, and each year visited all the islands and coasts with a train of marine monsters, foretellin

near the realm of the cimmerians, which the sun never pierced with his rays. no sound disturbed the page 160 stillness, no song of birds, not a branch moved, and no human voice broke the profound silence which reigned everywhere. from the lowermost rocks of the cave issued the river lethe, and one might almost have supposed that its course was arrested, were it not for the low, monotonous hum of the water, which invited slumber. the entrance was partially hidden by numberless white and red poppies, which mother night had gathered and planted there, and from the juice of which she extracts drowsiness, which she scatters in liquid drops all over the earth, as soon as the sun-god has sunk to rest. in the centre of the cave stands a couch of blackest ebony, with a bed of down, over which is l

eus and doris, and were nymphs of the mediterranean sea. they are similar in appearance to the oceanides, but their beauty is of a less shadowy order, and is more like that of mortals. they wear a flowing, pale green robe; their liquid eyes resemble, in their clear depths, the lucid waters of the sea they inhabit; their hair floats carelessly over their shoulders, and assumes the greenish tint of the water itself, which, far from deteriorating from their beauty, greatly adds to its effect. the nereides either accompany the chariot of the mighty ruler of the sea, or follow in his train. we are told by the poets that the lonely mariner watches the nereides with silent awe and wondering delight, as they rise from their grotto-palaces in the deep, and dance, in joyful groups, over the sleeping

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ho died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world

men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jea

c with the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa. the two calendars came back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitfulness the goddess nephthys, sister of isis, pours the waters of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (se

shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspe

o enlil, god of earth, wind, and air, said, let us loose the waters on the world, and drown them all. the gods agreed, but ea warned utnapishtim of the impending disaster in a dream and told him to build a boat, and take on board two of every creature. for seven nights the tempest raged, until the entire world was covered in water. at last, the boat ran aground on the top of mount nisir. to check the water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ially different, the one being a spiritual heyulie and the other being a physical organ, nonetheless, the physical substance of the brain is somehow patterned after the spiritual form of the heyulie to think. it thereby is a vessel designed to contain it. now, the substance is made up of the "thickening" of the form. for example, ice is nothing more than "thickened" water. it is specifically when the water thickens that it loses its fluidity and becomes solid. furthermore, it is the last level of form which becomes the first level of substance. for example, from the last level of the power of growth, actual physical growth comes about. another example is that it is the last level of the soul which becomes invested in the physical body. a further example is that the physical power of sight

but his body remains intact. now, if the vessels only exist as a result of the thickening of the lights, then how is it possible that the vessel could remain intact without the light? how could the body exist without a soul? furthermore, in order for there to be any "thickening, there must be an original vessel, as in the example of the ice. if there is no original vessel to halt the fluidity of the water how could it freeze into ice? another example is that of a balloon. when one blows air into a balloon, the air thickens due to the pressure of the walls of the balloon. this expands the balloon, giving it its form. now, if there was no original vessel of the balloon, how could there even be a thickening of the air to begin with? it is, therefore, clear that the source of the vessels prec

tand a further point in regard to the comparison between a river, and the comprehension of a concept. this is the source of the concept. this source determines its strength and depth. the spring is the source of the river. from the spring, drops of water trickle forth to form the river. the true depth of the river is this trickle of water which flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

tand a further point in regard to the comparison between a river, and the comprehension of a concept. this is the source of the concept. this source determines its strength and depth. the spring is the source of the river. from the spring, drops of water trickle forth to form the river. the true depth of the river is this trickle of water which flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah

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

or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swarm with living creatures, h5 and similarly the creation of all other aspects of life, until finally, on the sixth day, man was created.the food [inside the shell. the creation of the physical and biological systems of the earth serve as the backdrop to the creation of man, the purpose of it all and through whom all these other elements find meaning. it is for this reason that separati

within it. it is known that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface of the deep, h for from this point downward is water. the phrase gand the spirit of g-d was hovering over the water h refers to the light that the vessels could not contain, and thus only ghovered h over [the level referred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 72 and 216. after the shattering [of the vessels, the 63-nam

untains were covered. h1 thus, during the flood, the highest mountaintop was submerged 15 cubits. let us understand why [the mountaintops were submerged] fifteen cubits, no more and no less. furthermore, once [the torah] says that[ gthe water prevailed fifteen cubits] above, h why must it say that gthe mountains were covered h? this is implied in the word gabove h! it is enough to say simply that the water prevailed fifteen cubits above the mountains. what is gained by saying that they were covered? the answer: the sin of the generation of the flood was wasteful emission of seed. it is known that this act causes above [the same thing, namely] that the drop [of divine beneficence] issues from the male [i.e, z feir anpin] without being posited in the female [i.e, nukva. rather, it is capture

f gevurah. the numerical value of the letters hei and yud are 5 and 10, respectively. these are the fifteen cubits [of water depth] that ascended [above the highest mountaintop. the 15 cubits allude to the 5 and the 10 of the name elokim. 5 genesis 2:15. 6 batei midrashot, vol. 2, likutei midrashim miketav yad 4; yalkut reuveini quoting gmidrash h; zohar 1:27a. the arizal on parashat noach (2) 41 the water is the feminine water mentioned above, from which the hei-yud had been withdrawn, leaving alef-lamed-mem of elokim. the states of gevurah within the feminine water, as stated, could not be gsweetened h by the masculine water and form part of the harmonious functioning of the masculine and feminine principles, so they separated from the feminine water and assumed a life of their own, so t

d-hei-yud-mem. the numerical value of this regression is: 1 (1+ 30 (1+ 30+ 5 (1+ 30+ 5 +10 (1+ 30+ 5+ 10+ 40= 5(1+ 4(30+ 3(5+ 2(10+ 1(40= 5+ 120+ 15+ 20+ 40= 200. 7 see likutei torah, shemot, s.v. u-moshe hayah ro feh tzon. the arizal on parashat noach (2) 42 thus, we see that the back-to-back state of z feir anpin and nukva, alluded to by the gmountains h of chesed and gevurah being submerged in the water, alludes in turn to the regression of the name elokim, i.e, the withdrawal of the divine beneficence indicated by this name from reality. thus [nukva fs] states of gevurah ascended to this level. it is know that at this level is where yesod of ima [reaches and stops] and is revealed, and that the source of [nukva fs] states of gevurah is in yesod of ima. yesod of ima, as we know, is the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

erewith, they the elements of a profound psychology. wait of three months, referred to the regimen silent incubation, during which time the may make copies for his own private the fourth grade of philosophus sephirah involved is netsach, victory, to venus and the element of fire, while the ladder are principally of a watery nature. identical nature with those of the preceding reversed. previously the water was predominant. lurid storm, with water only as the complementary and in order that due equilibrium may elohim moved upon the face of the waters" elements which, intelligently controlled <55> eventually to the restoration of paradise may be re-created from it had fallen. for the light may not legitimately within him, until chaos has been turned enlightenment. not until order has been ki

apparently unaware of, either the higher or the lower. principally, it represents man in the now departed morning of the race, in the primal rounds of evolutionary effort when self-consciousness had not yet been won by self-induced and self-devised efforts, and when peace and harmony prevailed both within and without by right of heritage rather than through personal labour. the diagram appears in the water grade of practicus, since water is a fitting representation of this placid peace. at the summit of the diagram stands the apocalyptic woman clothed with the sun of glory, crowned with the twelve stars, and the moon lying at her feet. her symbolism pertains to the supernal essence of mind, representing thus the type and symbol of the glittering augoeides, the neschamah. introduction 33 sp

leeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promethean, coiled beneath- the active magical power centered in man, his libido, neutral, of vast potentialities but neither good nor evil in itself. very similar in some respects is the diagram revealed in the philosophus grade. as the divine peace of the garden of eden was manifested during the water grade, so in this grade of philosophus, the power of fire is shown to have called forth catastrophe. formerly coiled beneath the tree, the hydra-headed dragon in this diagram has usurped its proper place. its several homed heads wind their way up into the very structure of the tree of life, even unto daath at the foot of the supernals. lured downwards by the tree of knowledge- and rememb

nts are duplicated conditions of: heat and dryness fire a heat and moisture air a cold and d yness earth b cold and moisture water v 2. the signs of the zodiac are twelve: 1. aries, the ram 2. taurus, the bull 3. gemini, the twins 4. cancer, the crab 5 .leo, the lion 6. virgo, the virgin 7. libra, the scales 8. scorpio, the scorpion 9. sagittarius, the archer 10. capricorn, the goat 11. aquarius, the water-bearer 12. pisces, the fishes these twelve signs are distributedamong the four triplicities or sets of three signs, each being attributed to one of the four elements, and they represent the operation of the elements in the zodiac. thus to fire belong aries, leo, sagittarius: thus to earth belong taurus, virgo, capricornus: thus to air belong gemini, libra, aquarius: thus to water b

the stem and root of the radical essence of metals. the black dragon death-putrefaction-decay. the king red-the qabalistic microprosopus. tiphareth-analogous to gold and the sun. the queen white-the qabalistic bride of microprosopus. malkah-analogous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the spirits of the water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera' the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and attributed

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

ted operator is astounded by attaining the very opposite of his proposed results, because he does not know how to cross or alternate his action. he seeks to bewitch his enemy but himself becomes ill and miserable; he desires to make him-self loved, and is consumed for women who deride him; he endeavours to produce gold, and he exhausts all his resources; his torture is that of tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic w

of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ev

tarot, the antique allegories of which were remarked and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the

, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an abyss by means of the trunk of a tree or a plank, scaling a perpendicular mountain during a storm, swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must

ing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen. exorcism of the water let there be a firmament in the midst of the waters, and let it divide the waters from the waters; the things which are above are like unto things

ROBERT KIRK WALKER BETWEEN WORLDS

robert kirk- walker between worlds(pages 60-69) the secret commonwealth 69 of a person's eye at many mile distance, only the [charmer] must first, spaniel-like, see and smell at something worn by the patient. the words which the charmer utters i have not attained, but his manner is [as follows: to fill his mouth with water, laying his hands on it when he has muttered the spell to himself he pours the water out of his mouth into a very clean vessel, and lets [you] see that very mote in it which molested the person's sight that he was informed of, and who will be found free of it from the time of this action. whether [or not] there be a secret reason that a charm has not so much efficacy when uttered by a woman as when by a man, or if because it was first devised by a man, continuing its vig

ed by mortal men, but nevertheless present and powerful in the heart of matter. the actual sequence and presentation of the transformations varies considerably from text to text, but all involve the action of the inner fire, shape-changing, and purification through apparent destruction. in his final incandescent transformation, as burning lead, tam lin is thrown into well-water (fire plunged into the water of earth) and becomes a naked knight janet wraps him in her green mantle, and he is transformed and returned to the earth; she hides him from sight. his final transformation is a return. 13. the curses for the first time, the fairy queen speaks out, and emits a sequence of curses. these prohibitions are suggestions of tam lin's new powers of perception as a transformed being, and are com

rk_wbw/pg_161.htm (1 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) he added clouds to the sky so that they might furnish sudden showers to make the fruits of the trees and of the ground grow with their gentle sprinkling. with the help of the sun these are filled like water skins from the rivers by a hidden law, and then, rising through the upper air, they pour out the water they have taken up, driven by the force of the winds. from them come rainstorms, snow, and round hail when the cold damp wind breathes out its blasts which, penetrating the clouds, drive out the streams just as they make them. each of the winds takes to itself a nature of its own from its proximity to the zone where it is born. orders of spirits beyond the firmament in which he fixed the

eak, people often fear to approach with a ship when it is swimming, for if it is captured it at once makes a hole in the vessel, cuts it in pieces, and sinks it suddenly in a whirlpool. the serra makes itself feared by ships because of its crest; it fixes to them as it swims underneath, cuts them to pieces and throws the pieces into the waves, wherefore its crest is to be feared like a sword. and the water dragon, which men say has poison under its wings, is to be feared by those who capture it; whenever it strikes it does harm by pouring out its poison. the torpedo is said to have another kind of destruction, for if any one touches it when it is alive, straightway his arms and his feet grow torpid and so do his other members and they lose their functions just as though they were dead, so

RUBY TABLET OF SET

its length a prosperous oasis. ah! but my land, my kem which you have come to learn about, stretches for only 750 miles between the mighty first cataract at aswan and ther great green (what you call the mediterranean sea. and, my friends, kem is called "the gift of the river. each year the ethiopian rains flow in a deluge, pushing swiftly northward across the land, and only the towns remain above the water. thus, every summer, the land is irrigated; hopefully not too well, for flooding creates havoc- nor too low, for famine can easily invade us if the life-giving waters do not reach deeply into the farm lands. our three seasons are determined by the gods- and by the nile's temperament! june through september marks the time of "inundation "emergence (of the land from the waters) occurs from

black flame, establishing in me the true guardianship of the eternal will, so that any and all who would shun and curse you, with their desire of annihilation of will, will be instantly and eternally defeated, themselves. hail set, master of all demons, make all spirits subject unto me, so that every spirit of the firmament, and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire; and every spell and scourge may be obedient unto me. i am, myself of essence, unto myself a being, through the fulfillment of my will and the will of set. hail set, might of hell unleashed, i seek to find and reach my destiny, which is xem! oh mighty, great gods and goddesses of the infernal pit, i do conjure you, i command, demand these things i req

t initiator, to bear witness to what i say, and to stand by me in my undertaking within the realm of darkness, as i seek to become more than i am, and as i seek the instruction of set through the forces at my command, i now declare in the name of set that all spirits are subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and rushing fire, and all that comes within my realm are subject to me [read the eighteenth part of the word of set; close the temple by first extinguishing the black flame, then ring the bell nine times [then say] so it is done! the elements and the self in the study of the self, it is important to have a basic understanding of what one is dealing with. when dealing wit

emanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. through that change you remanifest [statement of xa nepthys, light the eighth candle] as the lotus blossom floats upon the waters of the nile, peacefully, quietly, so beneath the surface of the river glide the water creatures of the lord set, waiting, perchance to rise to the surface and with their baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless you would like to be the breakfast of a crocodile. xa nepthys has seen many beautiful flowers on the river, and many

d in a short, toga-like affair. the toga and the man both appeared to be roman. the toga stands out in my memory as being a beautiful deep blue, and appeared to be velvet. he and the magus stood on a grassy area beside a small, canal-like stream. the magus appeared interested but calm as he stood in his purple robe, listening to the roman. after conferring, the magus walked in deep thought beside the water, and the roman went off slowly in a small wooden rowboat. he was seen no more in the dream. during this time i was across the stream, observing the two mentioned above. i seemed to be in a small niche or patio or whatever that opened into a larger room at my back. except for one break in the sequence, i remained in this area. the magus continued to walk beside the water, apparently in de

SABBATIC KABALA OF THE CROOKED PATH

he understanding of the empowerments presented in this cell in the azo tic text of which the following carries a lot of essence "mirror the whole nature in your portrait and see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establ

SALMANRUSHDIE THESATANICVERSES

here you're going, sucker, enjoy the bloody dip. rekha's curse; and after that, verses in a language he did not understand, all harshnesses and sibilance, in which he thought he made out, but maybe not, the repeated name _al-lat. he clutched at chamcha; they burst through the bottom of the clouds. speed, the sensation of speed, returned, whistling its fearful note. the roof of cloud fled upwards, the water-floor zoomed closer, their eyes opened. a scream, that same scream that had fluttered in his guts when gibreel swam across the sky, burst from chamcha's lips; a shaft of sunlight pierced his open mouth and set it free. but they had fallen through the transformations of the clouds, chamcha and farishta, and there was a fluidity, an indistinctness, at the edges of them, and as the sunlight

ang, sang and flapped, the more pronounced the deceleration, until finally the two of them were floating down to the channel like scraps of paper in a breeze. they were the only survivors of the wreck, the only ones who fell from _bostan_ and lived. they were found washed up on a beach. the more voluble of the two, the one in the purple shirt, swore in his wild ramblings that they had walked upon the water, that the waves had borne them gently in to shore; but the other, to whose head a soggy bowler hat clung as if by magic, denied this "god, we were lucky" he said "how lucky can you get" i know the truth, obviously. i watched the whole thing. as to omnipresence and -potence, i'm making no claims at present, but i can manage this much, i hope. chamcha willed it and farishta did what was wi

temple was being re--painted and all the saints were in plastic bags to protect them from the drips. a pavement magazine vendor displayed newspapers full of horror: a railway disaster. bhupcn gandhi began to speak in his mild whisper. after the accident, he said, the surviving passengers swam to the shore (the train had plunged off a bridge) and were met by local villagers, who pushed them under the water until they drowned and then looted their bodies "shut your face" zeeny shouted at him "why are you telling him such things? already he thinks we're savages, a lower form" a shop was selling sandalwood to burn in a nearby krishna temple and sets of enamelled pink-and-white krishna--eyes that saw everything "too damn much to see" bhupen said "that is fact of matter" o o o in a crowded dhab

ironic monument to his fear. abu simbel, the cuckolded grandce, stands up, commands "on your feet, and baal, bewildered, follows him outside. the graves of ismail and his mother hagar the egyptian lie by the north--west face of the house of the black stone, in an enclosure surrounded by a low wall. abu simbel approaches this area, halts a little way off. in the enclosure is a small group of men. the water-carrier khalid is there, and some sort of bum from persia by the outlandish name of salman, and to complete this trinity of scum there is the slave bilal, the one mahound freed, an enormous black monster, this one, with a voice to match his size. the three idlers sit on the enclosure wall "that bunch of riff-raff" abu simbel says "those are your targets. write about them; and their leade

low. they are people of silicon, and water-lovers have come among them. baal circles them from a safe distance- bilal is not a man to trifle with- and yells gibes "if mahound's ideas were worth anything, do you think they'd only be popular with trash like you" salman restrains bilal "we should be honoured that the mighty baal has chosen to attack us" he smiles, and bilal relaxes, subsides. khalid the water-carrier is jumpy, and when he sees the heavy figure of mahound's uncle hamza approaching he runs towards him anxiously. hamza at sixty is still the city's most renowned fighter and lion-hunter. though the truth is less glorious than the eulogies: hamza has many times been defeated in combat, saved by friends or lucky chances, rescued from lions' jaws. he has the money to keep such items

SATANGEL

d that which nourisheth all created life hear thou me, for i am the angel of lucifer; this is thy true name handed down to the initiates of albion. east: air hear me ar thiao rheibet a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth

ng fire, and every spell and scourge of god may be obedient unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! west: water hear me ru vabra- iao mri vo- dom lillithbal- bin-abaot asal-on-ai aphen-iao i thoteth abrasax aeoou ischure mighty and bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry l

of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! west: water hear me ru vabra- iao mri vo- dom lillithbal- bin-abaot asal-on-ai aphen-iao i thoteth abrasax aeoou ischure mighty and bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! north: earth i invoke thee ma barraio ioel kotha athor-ebal- o abraot hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell

g the veil hear me aot abaot bas-aum isak sabaot iao this is the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the binding and commanding, to whatever act of sorcery is voiced and willed] spirit passive: closing the veil hear me ieou pur iou pur iaoth iaeo ioou abrasax sabriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one havin

i am he from whom is the shower of the life of earth i am he whose mouth ever flameth i am he the begetter and manifester unto the light i am he the grace of the worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow of god and of ourselves, i speak these words of agony for thy glory. thou who art doubt and revolt, sophism and impotence, thou livest again in us and round us, as in the troubled centuries when thou didst reign, blood stained

SATANIC RITUALS

d with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life

her than the most blatant form of selective inattention! each time an important yezidi ritual was to take place, a brazen figure of a peacock (called a sanjak) was removed from a secret hiding place by a priest and carried to the temple. it was placed on a pedestal around which a running spring of water played into a small pool this served as the shrine and icon towards which homage was directed. the water supposedly came from an underground stream which flows through subterranean caverns in a network opening under each tower of satan. the point of origin of these streams was thought to be the miraculous well of islam known as zamzam. the caverns supposedly terminated at the place of the masters-schamballah (carcosa. in order to establish proper perspective, in addition to the yezidis' own

d since the knights templar, and in countless literary works. now, after the often tragic epic of the yezidis has become history, it is safe to pronounce the dread name. the statement of shaitan and wordless rite of dedication the rite begins one hour after sunset. the congregants enter the chamber and seat themselves on pillows placed on the floor in a semicircle facing the shrine of melek taus. the water runs over the rocks surrounding the sanjak and into a pool at their base. incense burns in braziers at each side of the shrine. the kawwals (musicians) stand against the rear wall of the temple, playing a prelude on flutes, drums, and tambourines (note: as emotional response is essential during certain segments of the rite, europeans and americans may require music of a modified form. th

sothoth, and the key is nyarlathotep. hail, yog-sothoth. hail, nyarlathotep. participants: i'a y'gs-othoth. i'a n'ya-1'yht- otp. i'a s'ha-t'n. hail, yog-sothoth. hail, nyarlathotep. hail, satan. the call to cthulhu [this ceremony is to be performed in a secluded location near a major body of water-a large river, lake, or ocean. the ideal site for the proceedings would be a natural stone cavern at the water's edge, but a grove of trees or a concealed inlet will serve. the ceremony must take place at night, preferably at a time when the sky is heavily overcast and the water is tempestuous. no special articles of attire-such as robesor decorative paraphernalia are to be used. the single exception is that all participants must wear the medallion that bears the seal of satan: it may be dangerou

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of good and order in a world filled with chaos and disorder. both religions were polytheistic, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. n

om about 2900 bce, and the process improved slowly over time. the basic technique of mummification involves taking all the organs out of the body and then treating the inside cavity or space with a mixture of drying chemicals. this mixture, natron, is made up of four salts: sodium carbonate, sodium bicarbonate, sodium chloride, and sodium sulfate. sodium carbonate works as a drying agent, drawing the water out of the body. at the same time the bicarbonate creates a hostile environment for bacteria, the tiny organisms that cause decay. after seventy days of being preserved in this large salty mixture (modern researchers think that up to six hundred pounds of natron might have been necessary to cover a body, the body would be completely dried out, losing about two-thirds of its weight. the n

ense. some daoists celebrate the traditional birthday of laozi, on march 5. another, smaller festival is held on the fifteenth of august. this day celebrates the birth of the earth god, zhung yuan. it is also a time to come to the assistance of lost souls, who are forced to wander aimlessly because they did not have a proper burial. a primary part of this festival is the ritual of the floating of the water lamps. following a summoning of the gods by priests, a member from each household accompanies the priests to a nearby river or stream. there each sets a small paper lantern with a lit candle in the water to float downstream. the candles are meant as a guide to the lost souls, liberating them and showing them the way upward to heaven. sometimes the ritual of the universal salvation is als

aven, follows the new year and lasts for six months. to usher in this period, a banquet is served for the gods in the temple and then taken home by families and eaten. at the end of the reign of the spirits of heaven, ceremonies are performed to give those who have not followed the dao a second chance. the second part of the year is the reign of the forgiver of sins, and the third is the reign of the water spirits. each begins on the fifteenth of the month and is welcomed by a banquet to the gods. these three divisions provide a focus for religious daoists. the first half of the year is a time for recommitting to one s religion and for making prayers to the heavenly gods. the second period is a time to dwell on one s sins and ask for forgiveness. and the third division of the year brings t

n release it back into the river as an offering to their ancestors and the gods. the offerings are accompanied with folded hands and prayers. since not all hindus are able to go to the ganga every day, they may place water in jars and return with these to temples. hindu folk belief says that the waters of the ganga make possible the dead s passage to the world of the ancestors, pitriloka. pouring the water on a person s ashes allows that person to pass on from this life. if this is not done the person is doomed to an afterlife of suffering and may cause trouble for those still living. worship worship in hinduism is neither formalized nor standardized. for most hindus, worship consists of bhakti, or devotion, to one or more personal gods or goddesses. each hindu is free to choose, often foc

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

st be caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the elements. the fire warms all things, the water refreshes, delights and saturates all things: and the nitrous earth, mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, that it may live, but air in the form of water is food for the fire, and the fire burns into this element: water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nour

ne good thing god has created in this visible world. the same salt-mother of the elements is the nitrous, aluminous and spiritual gumosic water, salt earth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi neh

SEPHER HA BAHIR

wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind" but his messengers were not created until the fifth day. 22. all agree that none were created on the first day. it should therefore not be said that michae

you. 43. chirek. do not read chirik but kerach (ice. whatever the chirek touches becomes ice. it is thus written (exodus 34:7 "and cleanses" 44. what is the indication that chirek has the connotation of burning? this is because it is fire that burns all fire. it is thus written (1 kings 18:38 "and god's fire fell, and it consumed the burnt offering, the wood, the stones, the dust, and evaporated the water that was in the trench" the bahir 12 section iii the seven voices and the sephiroth 45. he (rabbi amorai) said: what is the meaning of the verse (exodus 20:15, and all the people saw the voices. these are the voice regarding which king david spoke. it is thus written (psalm 29:3, the voice of god is upon the waters, the god of glory thunders [this is the first voice [the second voice is

ritten (psalm 111:3, splendour and majesty are his works, his righteousness stands forever [the fourth voice is (psalm 29:5, god s voice breaks the cedars. this is the bow that breaks the cypress and cedar trees [the fifth voice is (psalm 29:7, god s voice draws out flames of fire. this is what makes peace between water and fire. it draws out the power of the fire and prevents it from evaporating the water. it also prevents [the water] from extinguishing it [the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does kindness to his messiah, to david and his descendants until eternity more than [when israel was] in the desert [the seventh voice is (psalm 29:9, god s voice makes hinds to calf, strips the forests bare, and in his temple, all say gl

the torah of truth, which includes all worlds. what is the shin? he said: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. ho

place are great. may you be blessed, and may you place be blessed. 133. is this glory of god then not one of his hosts? is it not inferior? why then do they bless it? but what is this like? a man had a beautiful garden. outside the garden but close to it, he had a nice section of field. on this section, he planted a beautiful flower garden. the first thing that he would water would be his garden. the water would spread over the entire garden. it would not reach the section of field however, since it was not attached, even though it was all one. he therefore opened a place for it and watered it separately. the bahir 34 134. rabbi rahumai said: glory (kavod) and heart (lev) both have the same [numerical value, namely 32. they are both one, but glory refers to its function on high, and heart

SEPHER YETZIRAH WESTCOTT

; from the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and w

te, and sealed as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the f

e spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the fire was formed the head; from the water the belly; and from the air was formed the chest, again placed as a mediator between the others. 5. these three mothers did he produce and design, and combined them; and he sealed them as the three mothers in the universe, in the year and in man--both male and female. he caused the letter aleph to reign in air and crowned it, and combining it with the others he sealed it, as air in the w

ebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which condenses into solid elementary earth, prithivi; and lastly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; the word otherwise is translated serpent, and in numbers xxi. 6, as "fiery serpents: also in verse 8 as "fiery serpent" when jehovah said "make thee a fiery serpent and set it upon

yeh leo daleth dali aquarius beth bethuleh virgo daleth dagim pisces not in the hebrew. 57. tongue. the verbal covenant. 58. speech. the hebrew has "upon his tongue" 59. the hebrew version of rabbi judah ha levi concludes with the phrase "and said of him, before i formed thee in the belly, i knew thee" rabbi luria gives the hebrew version which i have translated. postellus gives "he drew him into the water, he rose up in spirit, he inflamed him in seven suitable forms with twelve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty

SETH IN THE MAGICKAL TEXTS

roman times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name, iao, towards the four corners of the world, obviously manifesting himself as the master of the universe through wielding the proper name of god.34 "then jesus, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

and where they are going and what they did when they got there. not only that, but they also keep notes upon how they could have handled their various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did i win or lose in this attempt? read your journal and you will know. remember: all endings have a beginning and a middle. it is the order or chain of events that ensue t

t cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simple children's story? how well do you see? witan the wind brings an answer to the question unasked the shadows play yet hold great secrets there is wisdom in the flame and reflection in the water a falling leaf carries news an owl cries a life rises from the ashes and there is one who knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both positive and negative experiences can be great teachers whe ther the events concerned are

shady lane, looking at nature. look for detail and realism; feel the breeze. walk a dog if you wish, but don't allow any outside or extraneous thoughts to enter your mind. simply brush them away as motes of dust floating in a sun beam. become a part the scene, separate from your everyday world. soon you will come to a slow, quiet, meandering stream of pure water. allow yourself to flow along with the water, and let it swirl you into your desired restive state. at this point, you will be able to listen to spiritual input, think clearly, adjust your attitude, or just rest. try as many little deceptions as necessary to calm your mind to the desired restive state as long as you remain in total control. keep trying, as one will work for you. obviously, mind altering drugs and such take control

ry at all, for a little part of the force lives within each of them, and when it is excited all things are possible. crossing over the wide river styx to the heavenly realms is the norm rather than the exception. what is it like on the other side? well like we said, it is like being a child again, free to explore and grow. some experience standing on a wide, grassy seaside cliff, looking out over the water and thinking of what lies upon the far shores. the sunlight warm on their backs and the sea breeze filling their nostrils with the pungent scents of flowers and spices from far away places. others feel the warm sands of their own personal tropical island where coconut palms and pineapples grow in great profusion. there, monkeys chatter from the verdant jungle, and misty waterfalls cascad

SINISTER TAROT

final works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

from something, indeed, invisible, but antipathetic to our own nature; and from a knowledge of which we are happily secured by the imperfection of our senses "you are a believer in spirits, then" said mervale, with an incredulous smile "nay, it was not precisely of spirits that i spoke; but there may be forms of matter as invisible and impalpable to us as the animalculae in the air we breathe, in the water that plays in yonder basin. such beings may have passions and powers like our own as the animalculae to which i have compared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would

n's thoroughfares, ever observant, ever diving into the heart, ever alive to the least as to the greatest of the complicated truths of existence; descending to what pedants would call the trivial and the frivolous. from every mesh in the social web, he can disentangle a grace. and for him each airy gossamer floats in the gold of the sunlight. know you not that around the animalcule that sports in the water there shines a halo, as around the star (the monas mica, found in the purest pools, is encompassed with a halo. and this is frequent amongst many other species of animalcule) that revolves in bright pastime through the space? true art finds beauty everywhere. in the street, in the market-place, in the hovel, it gathers food for the hive of its thoughts. in the mire of politics, dante and

not unholy charm? i said that, from that day in which, no longer with awe and trembling, she surrendered herself to the influence of zanoni, she had sought to put her thoughts into words. let the thoughts attest their own nature. the self confessional "is it the daylight that shines on me, or the memory of thy presence? wherever i look, the world seems full of thee; in every ray that trembles on the water, that smiles upon the leaves, i behold but a likeness to thine eyes. what is this change, that alters not only myself, but the face of the whole universe "how instantaneously leaped into life the power with which thou swayest my heart in its ebb and flow. thousands were around me, and i saw but thee. that was the night in which i first entered upon the world which crowds life into a dram

uit "the fiat has gone forth "and to-morrow "to-morrow, at this hour, our bark will be bounding over yonder ocean, and the weight of ages will have fallen from my heart! i compassionate thee, o foolish sage, thou hast given up thy youth" chapter 3.xvii. alch: thou always speakest riddles. tell me if thou art that fountain of which bernard lord trevizan writ? merc: i am not that fountain, but i am the water. the fountain compasseth me about. sandivogius "new light of alchymy" the prince di was not a man whom naples could suppose to be addicted to superstitious fancies. still, in the south of italy, there was then, and there still lingers a certain spirit of credulity, which may, ever and anon, be visible amidst the boldest dogmas of their philosophers and sceptics. in his childhood, the pri

ave burned with the same godlike dream? who, indeed in his first youth, youth when the soul is nearer to the heaven from which it sprang, and its divine and primal longings are not all effaced by the sordid passions and petty cares that are begot in time, who is there in youth that has not nourished the belief that the universe has secrets not known to the common herd, and panted, as the hart for the water-springs, for the fountains that lie hid and far away amidst the broad wilderness of trackless science? the music of the fountain is heard in the soul within, till the steps, deceived and erring, rove away from its waters, and the wanderer dies in the mighty desert. think you that none who have cherished the hope have found the truth, or that the yearning after the ineffable knowledge was

SIR WALLIS BUDGE EGYPTIAN MAGIC

d sing to his majesty. to these proposals the king assented, and when all was ready he took his place in the boat; while the young women were rowing him about hither and thither the king watched them, and his heart became released from care. now as one of the young women was rowing, she entangled herself in some way in her hair, and one of her ornaments which was made of "new turquoise" fell into the water and sank; she ceased to row, and not herself only, but all the other maidens ceased to row also. when the king saw that the maidens had ceased from their work, he said to them "will ye not row" and they replied "our leader has ceased to row" then turning to the maiden who had dropped her ornament overboard, he asked her why she was not rowing, whereupon she told him what had happened. on

king commanded that tchatcha-em-ankh should appear before him at once, and as soon as the sage had been brought into his presence he said to him "o tchatcha-emankh, my brother, i have done according to thy words, and the heart of my majesty became glad when i saw how the maidens rowed. but now, an ornament which is made of new turquoise and belongeth to one of the maidens who row hath fallen into the water, and she hath in consequence become silent, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made of new turquoise hath fallen into the water' then i said to her 'i will get it back for thee" thereupon the priest and writer of books tchatcha-emankh spake certain words of power

ilent, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made of new turquoise hath fallen into the water' then i said to her 'i will get it back for thee" thereupon the priest and writer of books tchatcha-emankh spake certain words of power (hekau, and having thus caused one section of the water of the lake to go up upon the other, he found the ornament lying upon a pot-sherd, and he took it and gave it to the maiden. now the water was twelve cubits deep, but when tchatcha-em-ankh had lifted up one section of the water on to the other, that portion became four and twenty cubits deep. the magician again uttered certain words of power, and the water of the lake became as it had be

lared that no female scarab existed. the last named writer stated that the scarab denoted "only begotten" because it was a creature self-produced, being unconceived by a female. he goes on to say that, having made a ball of dung, the beetle rolls it from east to west, and having dug a hole, he buries it in it for eight and twenty days; on the twenty-ninth day he opens the ball, and throws it into the water, and from it the scarabai come forth. the fact that the scarab flies during the hottest part of the day made the insect to be identified with the sun, and the ball of eggs to be compared to the sun itself. the unseen power of god, made manifest under the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who

ck, o still-heart! place thou thyself upon p. 45 the mummy of ani the scribe, lying on a bier, attended by isis, nephthys, anubis, the four children of horus, the ushabti figure, his soul, the tet, etc (from the papyrus of ani, plates 33, 34. p. 47 thy base, i put water beneath thee, and i bring unto thee a tet of gold that thou mayest rejoice therein" like the buckle, the tet had to be dipped in the water in which ankham flowers had been steeped, and laid upon the neck of the deceased, to whom it gave the power to reconstitute the body and to become a perfect khu (i.e, spirit) in the underworld. on coffins the right hand of the deceased grasps the buckle, and the left the tet; both are made of wood, notwithstanding the fact that the rubric to the chapter of the te orders the tet to be mad

SOLOMON

if i will only bring him unto thee" 9. and when solomon heard this, he rose up from his throne, and went outside into the vestibule of the court of his palace; and there he saw the demon, shuddering and trembling. and he said to him "who art thou" and the demon answered "i am called ornias" 10. and solomon said to him "tell me, o demon, to what zodiacal sign thou art subject" and he answered "to the water-pourer. and those who are consumed with desire for the noble virgins upon earth, these i strangle. but in case there is no disposition to sleep, i am changed into three forms. whenever men come to be enamoured of women, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the

with bonds indissoluble. 67. and having praised god, i commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. and he had a mighty voice, and said to me "o king solomon, i am a fierce spirit of the sea, and i am greedy of gold and silver. i am such a spirit as rounds itself and comes over the expanses of the water of the sea, and i trip up the men who sail thereon. for i round myself into a wave [1, and transform myself, and then throw myself on ships and come right in on them. and that is my business, and my way of getting hold of money and men. for i take the men, and whirl them round with myself, and hurl the men out of the sea. for i am not covetous of men's bodies, but cast them up out of the

alled katanikota l. i create strife and wrongs in men's homes, and send on them hard temper. if any one would be at peace in his home, let him write on seven leaves of laurel the name of the angel that frustrates me, along with these names: iae, ie, sons of saba th, in the name of the great god let him shut up katanikota l. then let him wash the laurel-leaves in water, and sprinkle his house with the water, from within to the outside. and at once i retreat" 83. the twelfth said "i am called saphathora l, and i inspire partisanship in men, and delight in causing them to stumble. if any one will write on paper these names of angels, iac, ieal, i elet, saba th, ithoth, bae, and having folded it up, wear it round his neck or against his ear, i at once retreat and dissipate the drunken fit" 84

he answered "in the exodus of the sons of israel i hardened the heart of pharaoh. and i excited his heart and that of his ministers. and i caused them to pursue after the children of israel. and pharaoh followed with (me) and all the egyptians. then i was present there, and we followed together. and we all came up upon the red sea. and it came to pass when the children of israel had crossed over, the water returned and hid all the host of the egyptians and all their might. and i remained in the sea, being kept under this pillar. but when ephippas came, being sent by thee, shut up in the vessel of a flask, he fetched me up to thee" 127. i, therefore, solomon, having heard this, glorified god and adjured the demons not to disobey me, but to remain supporting the pillar. and they both sware

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

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

our minds acknowledge as an evolutionary development from its predecessors, from its ancestral forms of truth then our hearts will follow where our heads lead. those who accept the arguments of natural science, however, but in their hearts (without knowing how strongly) hold to the traditional ideas of religion, are like creatures descended far back from fishes that even now refuse to come out of the water. such is the approach i have adopted in tracing one aspect of the emergence of christianity in this book. there is not a sentence of it that will not jar upon the crude materialism of many of our scientific thinkers; but equally, none that i do not believe could be justified before a natural science that really understands its own nature. 176 christianity as mystical fact foreword to the

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

e room. a lot of times they have the children, you know, or the parents train the children at these early ages. there was a table in the middle of the room and i was sitting at it. she brings in this cold pitcher of water and she starts pouring it. i said "mom! i want a drink of water" and she slapped me out of the chair (pause) gs: hm. sv: and i remember crying! and as i'm crying, she's drinking the water in front of me, and she leaves! she takes the pitcher of water. and a couple of hours later, she came back in and did the same thing. and i said "mom, mom, i want water" and she slapped me! i mean, across the room. after this had happened about three times, luckily i was bright enough that by the third time she came in, i mean, i remember crying silently, but i just looked at her. i didn

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

ged applause (photo and story: the washington post, june 18, 1992, p. 1) 580 codex magica the communists adopted both the hammer and sickle and the red star for their official logos, or symbols. the ancient god saturn, depicted here in a 15th century drawing, was said to carry the sickle as the symbol of death. note also the radiant star in saturn's genital area, the horns of the goat (satan) and the water bearer (satan's astrological age of aquarius. occultists view the planet saturn as representing satan, because it is the sixth planet from the son and because of saturn's role as taught in the mythologies. blood red- red stars, clenched fists 581 the similarity of the ussr emblem and the united nations emblem is undeniable. a friend tells me a resemblance is also found on products and in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

agic island of good spirits, and the soul must remain in the stone canoe to await judgment for its conduct during life. if its good actions predominated, the soul would be permitted to reside on the island of good spirits. if the soul in its physical incarnation had spent a life seeking only carnal and material satisfactions, the stone canoe would sink at once and leave only the soul s head above the water. this imagery is reminiscent of the greek belief that after death the soul must have ready its fee for charon, ferryman of the styx, to transport it to the afterlife. among many of the eastern tribes, there was a tendency to believe that the spirit stayed near the body for a time before it went to the paradise of the happy hunting grounds. the iroquois left small holes in the grave so th

ing documentation for his various patients claims to past lives, but a search of old files from buffalo, new york, newspapers for may 19 21, 1927, produced accounts of a handsome bob-haired woman found floating in ellicott creek, who had been strangled to death before she was 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 afterlife mysteries 61 thrown in the water. at first there was doubt that the identity of the beautiful young woman would ever be determined. and then, on june 1, 1927, the buffalo courier reported the find of a small black suitcase owned by mrs. grace doze and carried by her the night she was thrown into the ellicott creek. when the police showed the suitcase to chester doze, husband of the murdered woman, he identified the bag

osite side of the room. in order to better investigate the spirit voices that seemed to be under margery s control, the committee carefully measured an amount of colored water that would easily fill her mouth. with her mouth full of the colored water, the voices of walter and other entities were still able to speak freely and to answer all questions put to them. after the experiment s completion, the water was removed from the medium s mouth and remeasured. the color remained the same and the amount of water withdrawn varied not more than a teaspoonful. the water test had not adequately impressed all the investigators, however, so they devised a balloon which could be placed in the medium s mouth and inflated while the seance was in progress. once again, the voices were able to engage in f

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ains a proper burial, the ghost of ludwig was at peace and no longer manifested at the general wayne inn. on one occasion, when johnson wished to test the claims made during the seance that the hessian soldiers frequented the inn s bar after closing time, he placed a tape recorder in the room. the next morning during playback, johnson could clearly hear the sounds of bar stools being moved about, the water faucet being turned on and off, and glasses catching the water. some nights later, on a monday night when the bar was closed for the entire evening, a customer looking in the inn s front window claimed to have seen a man dressed in a revolutionary war-era hessian s uniform, sitting slumped at the bar. jim webb and his partner guy sileo bought the inn in 1995. when webb was found murdered

ngs of a large creature in loch ness was made in the mid-1960s by tim dinsdale, a member of the defense ministry s joint air reconnaissance center (jaric, who said that the 12- to-16-foot-long thing that he photographed traveling at a speed of 10 knots was almost certainly animate. on january 24, 1966, the royal air force issued its analysis of the dinsdale filmstrip, stating that the movement in the water of the hump of the creature indicated that the object was moving at a speed of about 10 miles per hour. after much technical discussion about the relative size and perspective of the solid black, approximately triangular shape (the hump) and a comparison of the unidentified creature with a motorboat moving in the same area (filmed immediately after the creature had swum past, the raf con

and alleged to be authentic, all but a very few have been easily explained by scientists as ripples in the lake s surface, floating debris, or deliberate hoaxes. a new controversy regarding the authenticity of a series of photographs of nessie arose in september 2002 when roy johnston, a retired printer, released four photographs to the media that showed a large snakelike creature arching out of the water and withdrawing beneath the surface of the lake with a splash. while some photographic experts declared the pictures to be genuine, others scoffed and argued that the images were not taken in sequence, as johnston had said they were. in 2001 janet mcbain, curator of the scottish screen archive, found the original 16mm film that first launched the nessie craze. made on september 22, 1936

newsreel was well documented, it was thought to have been destroyed and lost. according to eyewitness accounts, irvine had first sighted the creature in 1933, but his camera jammed. three years later, irvine and his film crew spent three weeks at the lakeside before he got the footage he wanted. on the footage, which lasts about one minute, the creature s head and neck appear above the surface of the water, then its two humps, one behind the other, and finally what appears to be a tail, thrashing behind from side to side. the area near the ruins of urquhart castle at drumnadrochit is still the most common vantage point for nessie sightings and is said to attract more than 200,000 visitors per year. sources: fraser, stephen. new nessie pictures spark debate. scotland on sunday, september 8

ge of a creature that he believes resembles a plesiosaur, an aquatic, air-breathing dinosaur that should have been extinct 65 million years ago. in march 1998, scottish pet food salesman richard white won a prize award of $825.00 for the best photograph of the loch ness monster of the year. white had been on his way to the village of foyers above the loch when he noticed an unusual disturbance in the water halfway across the loch toward urquhart castle on the opposite bank. he stopped to take a took, grabbed his camera, and began snapping photos of the monster in the water. gary campbell, president of the official loch ness monster fan club, declared white s photos of nessie to be among the best that he had ever seen. the fact that scientists using computer enhancement techniques had been

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their right thumb to their left big toe and their left thumb to their right big toe, then he would order them thrown into a river or a deep pond. if the witches sunk and drowned, they were innocent. it was clear that they possessed no supernatural powers, after all. if they somehow managed to stay afloat, however, they were judged guilty of witchcraft and men with long poles would push them under the water until they drowned. either guilty or innocent, of course, the accused witch was eliminated as a real or a potential emissary of satan on earth. hopkins died on august 12, 1647. john stearne attempted to carry on in the witch finder fs footsteps for about another year, but the witchcraft craze was dying out in england. m delving deeper gmatthew hopkins.the witchfinder general. h [online]

habits who tend to become industrious and economical individuals with great powers of endurance. although generally kind, capricorn people tend to be somewhat moody, often brooding over imagined slights and injuries. capricorns are liable to feel sorry for themselves, and they may develop into super pessimists unless they are careful. a capricorn needs to keep things carefree and light. aquarius, the water bearer, january 21 to february 19, is an air sign. aquarius hearkens back to ancient egypt and the god hap, who represented the nile river, the sustainer of all life. aquarians are difficult to describe, for they are often moody, untidy, and rather eccentric.while at the same time being highly gifted and intellectual men and women, who contribute much to art, literature, and allied subje

ower of destruction has also been referred to as the gfall of the angels. h the number 16 symbolizes an ending, a move, or a change; therefore, this card can also signify the breaking up of a romance or a love affair. the stars (arcanum seventeen) represents good luck or hope. the seven small stars on the card symbolize the universe along with the charity and hope represented by the number seven. the water in the stream before which the woman kneels symbolizes patience, utilized in overcoming obstacles. above the kneeling woman fs head are seven stars, symbols of solar energy directing beneficent rays on the enlightened adept. directly above the woman fs head, the top star.the star of the magi.indicates the challenge presented by youth in its attempt to revitalize the earth. the number 17

d of dowsers seldom varies. they grasp the ends of a forked twig (peach, apple, maple traditionally work best, though some modernists say a bent metal coat hanger works just as well) with palms upward. as they begin their search for water, they carry the butt of the stick pointed upward. when they near water, they can feel the pull as the butt end begins to dip downward. when the dowsers are over the water, the twig has been bent straight down, having turned through an arc of 180 degrees. a stick of brittle wood will break under the grip of a dowser as the butt moves downward. pliable twigs will twist themselves downward despite an effort to hold them straight. few manifestations of so-called psychic ability have been more hotly debated than that of dowsing. on the one hand is the pronounc

; in january 1967 president lyndon b. johnson (1908.1973) would not seek another term, which he announced in april of that year; in november 1967,the assassination of robert kennedy (1925.1968, which occurred in june 1968; in 1969, a gtragedy for senator kennedy, in or around water h prior to edward gted h kennedy fs (1932) crisis at chappaquidick when the automobile that he was driving went into the water, drowning one of his campaign workers. in 1987 she published her prediction of a plummeting stock market and told a group of millionaires that the market would drop g400 points h on the following monday. on gblack monday, h the market dropped 500 points. two weeks before princess diana fs (1961.1997) 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

THE GOD OF THE WITCHES

t, and dedicated all that was between the two hands to the service ofher god. the solemn vow of self-dedication to the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a clock to which a stone was tied; theythrew this into the water, saying "as these shavings of the clock do never return to the clock from which theyare taken, so may my soul never return to heaven. this renunciation of a previous religion is noted as earlyas 1584 by reginald scot,[23] who was one of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite h

nd makes them promise that they willhold him as their sole master for ever, and that they will always be faithful to him. above all, he makes themswear very solemnly that they will never accuse one another, nor report anything which has passed amongthem. in new england[28] baptism is recorded as being practised regularly. mary osgood said that "she wasbaptised by the devil, who dipped her face in the water, and made her renounce her former baptism, and toldher she must be his, soul and body, for ever and ever. goody lacey" saw six baptised "he dipped theirheads in the water, saying, they were his".the kiss often followed the baptism. the new member kissed the grandmaster on any part of his person thathe directed. this was in token of absolute subjection, such as was found in the middle age

ant[*1] is held at the end of a pole by a man dressed in singular uniform. nowcomes the mayor and his aldermanic body; at the sound of the music, of which there is great plenty, thewhole are put in motion, youth, age and even decrepitude, begin to dance, and in this way quit the town,descend the hill, and never cease leaping and prancing till they arrive at the well of mottcomb where theowners of the water wait to receive their merry customers. after a short speech of ceremony, the mayorpresents the besant to buy the waters for another year; and now mr. mayor, unwilling to leave so valuable apledge behind, begins to treat for a redemption, when the foreman of the mottcomb people consents for thewhole. having received the dish with the calf's head, the purse of money and a new pair of laced

orm at sea, a christian bishop"showed himself the more resolute in proportion to the greatness of the danger, called upon christ, andhaving in the name of the holy trinity, sprinkled a little water, quelled the raging waves".a modern version of a magical curse on an enemy is recorded by lady wilde[69] in ireland "a woman wentto the saints' well (in innis-sark, and, kneeling down, she took some of the water and poured it on theground in the name of the devil, saying 'so may my enemy be poured out like water, and lie helpless on theearth. then she went round the well backwards on her knees, and at each station she cast a stone in the nameof the devil, and said 'so may the curse fall on him, and the power of the devil crush him" still moremodern is the method of casting a curse by burning a c

THE KEY TO THE MYSTERIES

e theotokon of the council of ephesus, and the theotokon is a rigorous consequence of the catholic dogma of the incarnation. in the same way the catholic church makes no excommunications, she declares them; and she alone can declare them, because she alone is guardian of unity. outside the vessel of peter, there is nothing but the abyss. protestants are like people who have thrown themselves into the water in order to escape sea-sickness. it is of catholicity, such as it is constituted in the roman church, that one must say what voltaire so boldly said of god "if it did not exist, it would be necessary to invent it" but if a man had been capable of inventing the spirit of charity, he also would have invented god. charity does not invent itself, it reveals itself by its works, and it is the

draws you down, but from the bottom of which the least movement may make you climb again. the force or repulsion being equal to that of attraction, at the very moment of expiring, one often attaches oneself again violent to life. often also, by the same law of equilibrium, one passes from sleep to death through complaisance for sleep. a shallop sways upon the shores of the lake. the child enters the water, which, shining with a thousand reflections, dances around him and calls him; the chain which retains the boat stretches and seems to wish to break itself; then a marvellous bird shoots out from the bank, and skims, singing, upon the joyous waves; the child wishes to follow it, he puts his hand upon the chain, he detaches the ring. antiquity divined the mystery of the attraction of death

nted it in the fable of hylas. weary with a long voyage, hylas has arrived in a flowered, enamelled isle; he approaches a fountain to draw water; a gracious mirage smiles at him; he sees a nymph stretch out her arms to him, his own lose nerve, and cannot draw back the heavy jar; the fresh fragrance of the spring put him to sleep; the perfumes 120 of the bank intoxicate him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies, dreaming that nymphs caress him, and no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic init

y thousand, according to the chronicler, whom we suspect to be slightly exaggerating in this respect. immediately heads 231 grow hot, and imaginations wild; they believe in a miracle more startling than was of old the passage of the red sea. the jews form in a close column, and run towards the sea; the rear ranks push the front ranks frantically: they think they see the pretended mosses walk upon the water. a shocking disaster resulted: almost all that multitude was drowned, and the hallucination was only extinguished with the life of the greater number of those unhappy visionaries. human thought creates what it imagines; the phantoms of superstition project their deformities on the astral light, and live upon the same terrors which give them birth. that black giant which reaches its wings

THE MAGICIAN S KABBALAH

ight waves (lasers) about an object onto photographic plate. shining light on the plate from the same angle then produces the image of the object from the viewers location. as itzhak bentov explains, if one were to freeze such an interference pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula smaragdina (table of emerald "it is true without lying, certain and most true, that which is inferior or below, is as t

white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the no

aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supernal triad can be seen as a historic cosmological model, detailing the birth of

g place about us, the "song remains the same, as the led zeppelin song puts it. all creatures, including ourselves, are in a sense the "froth" on the wave of the universe, forever changing our manifestation, and yet always remaining part of the wave. our lives and deaths are like watching the patterns emerging and being re-absorbed on the surface of a wind-rippled lake. the ripples are our lives, the water is manifestation, and the wind is god moving across the waters; a process which did not end at genesis, but is part of the continual emergence of the universe and is still happening right here and now. this awareness of the "death" path is part of the result of the "vision of beauty" seen by the adeptus minor on attaining tiphareth. on the other side of tiphareth, we have the 26th path t

re (cheth) within which you will work. point kaph light a candle on your altar and place it in the centre of the circle, if this is not the position of your altar already. warn the palm of your hand by the candle flame, feeling the warmth enter your arm. point mem take a small container of water, either a shell, cup, or other small pot, and walk around the circle in a clockwise motion, sprinkling the water. say; i purify the circle by water, and cleanse it and myself of all that is unnecessary to my work. point heh take the candle and walk around the circle once again, holding it up and saying; i consecrate this circle by fire, focusing everything in it and myself to the work i will do. place the candle down again, raise your arms above your head and say, firmly; behold! the meditation for

THE MIDDLE PILLAR

ould be done twice daily for about six months. in addition to this, short periods of temporary pause from activity can be taken throughout the day during bathing, shaving, or dressing, etc, in order to sharpen one's perceptions and observe what is happening within. the cleansing bath exercise take a shower to clean the body. then fill the bathtub with warm water. add bath salts or perfumed oil to the water. for an added spiritual effect, whte candles and incense may be employed in the room. some soothing music on the cd or tape player wouldn't hurt either. simply soak for a few minutes and let go of any negativity or tension into the cleansing water. then pull the plug and drain the water while remaining in the tub. feel your doubts and worries siphon out with the water, leaving you feelin

the palms outward, and touch the area of your heart with your knuckles. imagine the sigil of the spirit wheel in white at the center of your body, uniting the four elemental triangles. imagine the brilliant light above your head connected with this sigil of spirit. vibrate "eth% continue the four-fold breath with the following visualizations: inhale-imagine the fire triangle. a full hold-imagine the water triangle. t exhale-imagine the air triangle. a empty hold-imagine the earth triangle. 7 imagine all of the elemental triangles within your psyche balanced and in harmony under the guidance of spirit% endnotes 1. retitled as the one year manual (samuel weiser, inc, 1990. 2. regardie, the romance of metaphysics, 244-245. 3. ibid, 246. 4. tlus exercise, like many in tlus chapter, is taken f

nt of the pentagram) draw a line connecting a to d. draw a line to connect b to d. adjust the compass so that the radius is equal to the length of line ab. with b as the center, draw a semicircle toward the upper right-hand corner of the paper. with d as the center, draw a semicircle toward the lower righthand comer of the paper. this semicircle will intersect the previous one at point e (this is the water point of the pentagram) with a as the center, draw a semicircle toward the upper lefthand corner of the paper. with d as the center, draw a semicircle toward the lower lefthand comer of the paper. this semicircle will intersect the previous one at point g( h s is the air point of the pentagram) draw lines to connect a to e, b to g, and g to e. 194 theb alanceb etween n andd m agic h wate

ha t will be followed by the pfayer of the gnomes. part vi: circumambulation here you have five balls on the central sphere. when you get down to the feet, stop and see this shaft with the five balls all glowing, then start what i call the fovmula of civcumambulation; but the first method is to be the fountain. see all the power in the feet center and then see it rush up from the feet center like the water in a fountain. as this power rushes up see it take away all the power from all the other spheres on its ascent to the top, so that you can imagine as it goes from ball to ball, it takes all the power out from each sphere in turn until it gets to the white light; then visualize it drawing up the power of the different centers so it will be a combination of all the colors from indigo up. s

THE MOTHMAN PROPHECIES

d press had not received any reports. i asked mrs. hyre and the mcdaniels to be alert for any rumors of sightings. within days i tracked down dozens of ufo witnesses throughout the ohio valley. at 2 a.m. on the morning i was first prowling the tnt area, a young man living further up the ohio river got up to go to the bathroom and saw a brilliantly illuminated object floating in the air just above the water. it was circular in shape and appeared to have windows in it covered over with curtains like crumpled aluminum foil. two hours later, mr. and mrs. charles hern of cheshire, ohio, saw something very similar. their home was directly opposite the tnt area on the ohio side of the river. mr. hern was walking his dog when he noticed a red light on the opposite riverbank. at first he thought it

crumpled aluminum foil. two hours later, mr. and mrs. charles hern of cheshire, ohio, saw something very similar. their home was directly opposite the tnt area on the ohio side of the river. mr. hern was walking his dog when he noticed a red light on the opposite riverbank. at first he thought it might be a trapper in a boat checking his muskrat traps. then he realized it was on the bank, not on the water, and in the glare of the light he could see figures moving about. he called his wife outside and they both watched for several minutes trying to figure out what it was. the figures seemed to be very small in stature. dazzled and disbelieving, the herns woke up their neighbors, mr. and mrs. walter taylor, who joined them. red and orange lights flashed on and off, and one light seemed to b

the glare of the light he could see figures moving about. he called his wife outside and they both watched for several minutes trying to figure out what it was. the figures seemed to be very small in stature. dazzled and disbelieving, the herns woke up their neighbors, mr. and mrs. walter taylor, who joined them. red and orange lights flashed on and off, and one light seemed to be directed toward the water most of the time. finally the lights went out and a bright greenish light came on. then the object rose straight up into the air and disappeared into the sky "i've lived on this riverbank since i was twelve years old" mr. hern told mary hyre and myself "and i know every boat light, but this was definitely something i've never seen before "it's a funny thing" mrs. hern added "we were so s

be willing to fly to any place in the united states to collect the inheritance, explaining they would have to be present when the will was read. ed and arline agreed they could make themselves available for such a trip. according to connie, tiny's face gradually grew redder and redder as he talked and after a few minutes he turned to her and asked "may i have that glass of water now" she fetched the water for him and he took out a large yellow capsule which he gulped down. he returned to normal after taking it. tiny mentioned three specific names and asked ed if he recognized any of them. he did not and later he was able to remember only one of them roy stevens. connie said she thought another of the names was taylor, but she wasn't sure. at this time ed did not know about gwendoline mart

rrifying experience" hynek stated "under no circumstances should they be ridiculed. let's protect these men" hickson, forty-two, and parker, eighteen, would need all the protection they could get. the two men had been fishing from a pier on the pascagoula river when at 8 p.m. on october 11, 1973, they heard a loud pulsing, humming sound. then they saw a brilliant flickering blue light moving over the water toward them. both men became paralyzed "i felt immobilized" hickson said later "i couldn't move. but i know i was scared to death" as the light drew closer it took on an egg-shaped appearance. young parker lost consciousness, fainting dead away, so the two-witness sighting now became a one-witness event. hickson said two five-foot-tall beings came out of the object. they were grayish wit

THE NECRONOMICON SIMON VERSION

the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my mouth with cords! they have closes my mouth with grass! they have made the water of my drink scarce. my joy is sorrow, and my merriment is grief. arise! great gods! hear my waiting! obtain justice! take notice of my ways! i have an image of the sorcerer and the sorceress, of my enchanter and enchantress. may the three watches of the night dissolve their evil sorceries! may their mouths be wax, their tongues honey. the word of my doom which they have spoken, may they

; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the power of our master enki, lord of the seas, and master of magick, father of marduk, fashioner of the magick name, the magick number, the magick word, the magick shape. so, therefore, the priest who governeth the works of fire, and of the god of fire, gishbar called gibil, must firstly sprinkle with the water of the seas of enki, as a testament to his lordship and a sign of the covenant that exists between him and thee. know, thirdly, that by the power of the elder gods and the submission of the ancient ones, thou mayest procure every type of honour, dignity, wealth and happiness, but that these are to be shunned as the purveyors of death, for the most radiant jewels are to be found buried de

s become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worship

s is the conjuration, which thou recite forcefully: the great conjuration of all the powers spirit of the sky, remember! spirit of the earth, remember! spirits, lords of the earth, remember! spirits, ladies of the earth, remember! spirits, lords of the air remember! spirits, ladies of the air, remember! spirits, lords of the fire, remember! spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of

s word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of arguments, between two people or between two nations, or even, it is said, between two worlds. the scent of peace is indeed sweet to this power, whose word is mashinnanna and whose seal is this: the twentieth name is suhrim seeks out the worshippers of t

THE PATH OF KABBALAH

bbalistic names of the elements are: fire, wind, water and earth. the earth elements, for example, refer to dust, or ashes. something that can never melt, disintegrate or be turned from solid to liquid. that is the reason for the commandment of covering blood with ashes. over the element of earth there is the element of water, which consists of gas despite its liquid appearance. the element above the water is the wind, which consists of several types of gasses and is always in the form of gas. over the wind element there is the element of fire, which is above all other elements. it never disintegrates and never changes. the earth (dust, ashes) is the lowest element of all, since earth is the foundation of all four elements. because the water is the element above the earth, there is water a

ists of several types of gasses and is always in the form of gas. over the wind element there is the element of fire, which is above all other elements. it never disintegrates and never changes. the earth (dust, ashes) is the lowest element of all, since earth is the foundation of all four elements. because the water is the element above the earth, there is water above the earth in our world too. the water is above the earth, the wind above the water and fire above all. q: what is the connection between the four directions and the four elements of matter? a: there are four directions to the earth: east, west, south and north, and there are four respective elements: fire, wind, water and earth. in terms of sefirot it is hochma, bina, zeir anpin and malchut. when the light of wisdom enters f

history, and some look for secrets in the letters, like treasure hunters. but within the wisdom of kabbalah, there are people who are closer to the center, to the desire to cleave to the creator, and there are people who are farther from that goal. the latter kind studies it like a science and seeks knowledge in the kabbalah. it is like the circular ripples that formulate around a stone thrown in the water. any person who hears about the wisdom of kabbalah will find his own approach to it, in a position that matches the desire of his soul for correction. those who have not come to kabbalah yet, have not come to it because their time hasn t come. q: is it okay for adolescents to take kabbalah classes? a: yes. i recommend the articles from the book matan torah (the revelation of godliness. q

rough a special light of the creator. there are two kinds of light that stem from the creator: the light of wisdom and the light of mercy. when one uses the property of the light of wisdom (earth, the egoistic property of reception, he absorbs everything inside him. after all, that is our nature. however, in the property of the light of mercy, called water, one acquires the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables one to use it correctly, for his own good as well as for the good of others. through the corrected egoism one begins to feel the upper world and the creator. he sees his former lives and his path toward the purpose of creation. it is only within an et

his own good as well as for the good of others. through the corrected egoism one begins to feel the upper world and the creator. he sees his former lives and his path toward the purpose of creation. it is only within an eternal soul that passes from body to body that one can see his past lives. one who has not corrected his soul cannot see anything beyond the boundaries of our world the third day the water gathers over the heaven and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot be when there is only water, just like it cannot exist in a completely dry land. the correction of one s soul and utilizat

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

the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested

g sea of poetic dialect, and hackneyed naivete. here and there we come across a charming lyric, which the carping whisky-and-water critic will at once demolish as weak, troubled, vague, etc, etc. not long ago my eyes lit on the following which i considered a charming verse from a poetic point of view, if not from that of a morbid anatomist: look down into the river. can you see the mingled images the water shows? so lies my soul in yours. as close as lie the folded petals in an unblown rose. yet the little thing who gstinks and stings h was not satisfied, the second metaphor actually weakened the effect of the first, etc, etc. with such have poets to contend, but i do not think such homunculi worry aleister crowley much. his poetry is his own, and he gives it us as it is written without re

cles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his pleasure every one of small cool ripples that surround her throat, mix with her curls, and catch the hands that float like water-lilies on the wave.*1. chance bowed herself across the sunny bars, and watched where through the silence of the lawn came charicles, the darling of the dawn, slowly, and to his steps took little heed; he came towards the pool

of dhyana or samadhi itself, the whole quintessence of the five senses reflecting their full glory on the mirror of their own quiescence: the sun raised to the power of a quintillion flaming on the surface of an infinite facetless diamond. there is a lake amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory in the skies alone, above, unmoving! brand thy sigil, thy restless might, the

THE BOOK OF GATES

keth his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he travelleth through the tuat every day. sept-metu is the name of the door of this city. p. 21 the secret roads of amentet, and the manner wherein this great god is being rowed along over the water therein in his boat to perform the plans (or, affairs) of the gods of the tuat, the gathering together [of them] by their names, the manifestations of their shapes (or, forms, and [their] secret hours, such are the things of which the secret representation of the tuat is not known to men and women. whosoever shall make [a copy of] this image in writing, according to the representation of

ttom of the wall a quantity of rubbish. a rope fastened to a piece of wood, that was laid across the passage against the projections which formed a kind of door, appears to have been used by the ancients for descending into the pit; and from the small aperture oil the opposite side hung another, which p. 74 reached the bottom, no doubt for the purpose of ascending. we could clearly perceive, that the water which entered the passages from the torrents of rain ran into this pit, and the wood and rope fastened to it crumbled to dust on touching them. at the bottom of the pit were several pieces of wood, placed against the side of it, so as to assist the person who was to ascend by the rope into the aperture. i saw the impossibility of proceeding at the moment. mr. beechey, who that day came f

as large as the corridor. the egyptians had closely shut it up, plastered the wall over, and painted it like the rest of the sides of the pit, so that but for the aperture, it would have been impossible to suppose, that there was any further proceeding; and anyone would conclude, that the tomb ended with the pit. the rope in the inside of the wall did not fall to dust, but remained pretty strong, the water not having reached it at all; and the wood to which it was attached was in good. preservation. it was owing to this method of keeping the damp out of the inner parts of the tomb, that they are so well preserved. i observed p. 75 some cavities at the, bottom of the well, but found nothing in them, nor any communication from the bottom to any other place; therefore we could not doubt their

he damp out of the inner parts of the tomb, that they are so well preserved. i observed p. 75 some cavities at the, bottom of the well, but found nothing in them, nor any communication from the bottom to any other place; therefore we could not doubt their being made to receive the waters from the rain, which happens occasionally in this mountain. the valley is so much raised by the rubbish, which the water carries down from the upper parts, that the entrance into these tombs is become -much lower than the torrents; in consequence, the water finds its way into the tombs, some of which are entirely choked up with earth "when we had passed through the little aperture we found ourselves in a beautiful hall, 27 ft. 6 in. by 25 ft. 10 in, in which were four pillars 3 ft. square. i shall not give

h them in closeth after this god hath passed through their midst, and they utter cries of grief when they hear their doors shut upon them" p. 112 the following refers to the lake of water in this division"[here is] the lake of water which is in the tuat, and it is surrounded by the gods who are arrayed in [their] apparel, and who have [their] heads uncovered. this lake is filled with green herbs. the water of this lake is boiling hot, and the birds betake themselves to flight when they see the waters thereof, and when they smell the foetid smell which is in it. unto these gods saith ra-'o ye gods whose duty it is click to view the gods of the boiling lake. p. 113 [paragraph continues [to guard] the green herbs of your lake, whose heads core uncovered, and whose limbs are covered with garme

THE SECRET RITUALS OF THE OTO

als themselves* second degree31 prefatory note this is the last of the o.t.o. degrees based on the symbolism of saladin and the oasis. beyond the second degree symbolism is, apart from its thelemic elements, based on that of freemasonry. second degree opening the oasis is open in the first degree. the c. has been given the pass word. the tent, etc, of s. have been moved to the centre facing west. the water of the well is reduced to a small depth. s. crosses his hands, right over left; w. and e. take them between theirs. s: a. w: u. e: m. all: aum. s (rises) do what thou wilt shall be the whole of the law. w (rises) love is the law. e (rises) love under will. s: fellow-soldiers, assist me. what is the first duty of a magician? w: most mysterious master, to guard the camp. file//c /documents

charmable chamber (crowley) third point (the ordeal) s: comrades, let us refresh ourselves at the sacred well (all group about well, except c, and drink, guarding each other) e: most mysterious master, the sentinel needs refreshment. s: let him drink of the well (all resume seats, except w. and e, who lead c. to well. they put his hands on the edges so that he has to bend over to get his mouth to the water. either he overbalances, or they tip him in. he is left to scramble out as best he can (a pause) s: brother magician, it is legitimate to gratify thirst, but it is wise to observe precaution. either from your own lack of balance, or from the malice of others, you may find yourself in a disgraceful, humiliating, and ridiculous position, even should you be fortunate to escape more serious

the grace of our lord jesus christ, and the abiding of the holy spirit be with you now and forever more amen. here now the secret of secrets, the key of all magick, revealed unto me for your instruction and behoof by the loving kindness of the o.h.o. lege judica tace of the nature of the arcanum i am alpha and omega, the first and the last, i will give unto him that is athirst of the fountain of the water of life freely. he that overcometh shall inherit all things; and i will be his god and he shall be my son (apocalypse) come unto me, that i may declare unto ye the wonder ineffable! know that our beginning is in god, and our end in god; wherefore this is the great work, to attain unto the godhead. pitiful and of tender love, hath he revealed unto the wise men of old time, the way of this

28/2001 2:05:41 pm] the secret rituals of the o.t.o. it through the gate into the city. for without are dogs and sorcerers and whoremongers and murderers and idolators and whosoever loveth and maketh a lie. so sayeth he that is the root and offspring of david, and the bright and morning star. and the spirit and the bride say come! and let him that is athirst come; and whomsoever will let him take the water of life freely. now then here followeth a reproof. a reproof67 sir knights, brethren and comrades, recall the vows of your obedience. how is it then that you are ever dallying with dame or jousting with squire? by the eight pillars that support this holy house it is not well, sir knights! now ye know soothfast that our law is joy, that by virtue we deny not manhood, but in this ye err th

l (7 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. now learn also this, that god is never to be known by thee; for all thou knowest is but thy creation as truly as thou art his. thou knowest him as thou art he. now there are three that bear witness in heaven: the father, the word, and the spirit; and these three are one. and there are three that bear witness on earth; the spirit, the water, and the blood; and these three are one. in that trinity iao, i is the father, a the spirit, o the word; and in this a the spirit, m the water, sh the blood; and in all these are 358, mshich, the messiah, our lord and saviour jesus christ, in his death who gave up the spirit, the water and the blood, as st. john beareth witness in his evangel. hence is jesus christ alpha and omega, the s

THE HOLY BIBLE KING JAMES VERSION

en unto her voice; for in isaac shall thy seed be called. 21:13 and also of the son of the bondwoman will i make a nation, because he [is] thy seed. 21:14 and abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of beer-sheba. 21:15 and the water was spent in the bottle, and she cast the child under one of the shrubs. 21:16 and she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, let me not see the death of the child. and she sat over against [him] and lift up her voice, and wept. 21:17 and god heard the voice of the lad; and the angel of god called hagar out of heaven, and said unto h

c digged again the wells of water, which they had digged in the days of abraham his father; for the philistines had stopped them after the death of abraham: and he called their names after the names by which his father had called them. 26:19 and isaac s servants digged in the valley, and found there a well of springing water. 26:20 and the herdmen of gerar did strive with isaac s herdmen, saying, the water [is] ours: and he called the name of the well esek; because they strove with him. 26:21 and they digged another well, and strove for that also: and he called the name of it sitnah. 26:22 and he removed from thence, and digged another well; and for that they strove not: and he called the name of it rehoboth; and he said, for now the lord hath made room for us, and we shall be fruitful in

ghter said to her, go. and the maid went and called the child s mother. 2:9 and pharaoh s daughter said unto her, take this child away, and nurse it for me, and i will give [thee] thy wages. and the woman took the child, and nursed it. 2:10 and the child grew, and she brought him unto pharaoh s daughter, and he became her son. and she called his name moses: and she said, because i drew him out of the water. 2:11 and it came to pass in those days, when moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an egyptian smiting an hebrew, one of his brethren. 2:12 and he looked this way and that way, and when he saw that [there was] no man, he slew the egyptian, and hid him in the sand. 2:13 and when he went out the second day, behold, two men of the he

s bosom again; and plucked it out of his bosom, and, behold, it was turned again as his [other] flesh. 4:8 and it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 4:9 and it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour [it] upon the dry [land] and the water which thou takest out of the river shall become blood upon the dry [land] 4:10 and moses said unto the lord, o my lord, i [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but i [am] slow of speech, and of a slow tongue. 4:11 and the lord said unto him, who hath made man s mouth? or who maketh

manner with their enchantments. 7:12 for they cast down every man his rod, and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15 get thee unto pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 7:16 and thou shalt say unto him, the lord god of the hebrews hath sent me unto thee, saying, let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 7:17 thus saith the lord, in this thou shalt know that i

TRUE HISTORY OF WITCHCRAFT

s he was given to saying that he" sacrificed millions of children each year" that is, that he masturbated. crowley once called a press conference at the foot of the statue of liberty, where he announced that he was burning his british passport to protest britain's involvement in world war one. he tossed an empty a true history of witchcraft get any book for free on: www.abika.com 12 envelope into the water. he was dead serious, though, about the "satanism" of miltonian eternal rebellion, and the "satanism" of fundamentalism's dark fear of sexuality. the devil, however; the satanic "god of evil" was an absurdity to him, as to all thinking people, and he freely said so. the most popular form of "counterchristianity" to emerge in modern times, though, was anton szandor lavey's san franciscoba

TURNER ROBERT ARBETEL OF MAGICK

rcury: his character is this. his spirits are 100000 legions: he easily giveth familiar spirits: he teacheth all arts: and he that is dignified with his character, he maketh him to be able in a moment to convert quicksilver into the philosophers stone. phul hath this character. he changeth all metals into silver, in word and deed; governeth lunary things; healeth the dropsie: he giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 yeers. the most general precepts of this secret. 1. every governour acteth with all his spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lst it flows through perpetual duration, in regular revolutions and stated periods. from under the body of the serpent springs the lotus or water lily, the nelumbo of linn us, which overspreads the whole of the area not occupied by the figures at the corners. 1 bagvat geeta, p. 81. 2 ibid. p. 74. 3 sonnerat, voyage aux indes, liv. ii. p. 180. 4 see plate xii. 50 on the worship this plant grows in the water, and, amongst its broad leaves, puts forth a flower, in the center of which is formed the seed-vessel, shaped like a bell or inverted cone, and punctuated on the top with little cavities or cells, in which the seeds grow.1 the orifices of these cells being too small to let the seeds drop out when ripe, they shoot forth into new plants, in the places where they were formed; the bulb of th

TYSON DONALD NEW MILLENNIUM MAGIC

unmanifest. these spirals are the two serpents that twine around the life centers of the body, one ascending and the other descending. they can also be applied fruitfully to the ten apples on the tree of the sephiroth. perhaps an understanding of the four elements in a cycle can be gained through another metaphor. think of yod as the heat in the rays of the rising sun. these strike the surface of the water, the first he, and produce vapor, the vau. the water is the means by which the energy in the sunlight becomes the energy, or movement, in the vapor. the vapor rises into the air, then at dusk descends and touches the chill earth, the second he, where it is transformed into dew. as it returns to its original form it warms the earth. within the perceived self of the individual the four ele

or left to right( m) as in the old english. if the two sides of the unicursal hexagram are separated, they will reveal themselves to be a sowelu rune and its mirror reflection: with this in mind the unicursal hexagram becomes understandable as a syrn- bol of descending and reascending force--or in pictorial terms, the down strike of the lightning bolt and its reflection from the mirror surface of the water. the figure of a square and two triangles given earlier is the two-dimensional version of the four-sided egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions as well and rotated ninety degrees to each other, they trace with remarkable clarity the framework of the double four-sided pyramid: at last i

to say, whereas on the upper half of the tree the even numbers are on the right side, on the lower half the even num- bers are on the left, having been polarized by their passage through tiphareth. hold your right palm over the still waters of a pool or before a mirror, even as the mystics of the kabbalah must have done in ancient times. you will see the back of your right hand and, reflected in the water, its mirror image. this reflection is also present in imperfect material guise in the palm of the left hand, which because of the bilateral symmetry of the human body is the mirror image, approximately, of the right. hedia ram at the top of page 125 illustrates the pattern of the fingers on the palm of the left hand. it will be observed that the numbering of the tree accords with the sha

n of ani- mal life. the lowest level is presented as a trine-the fish, wholly water creatures; the crab, which lives both in the sea and on the land; and the scorpion, wholly a land dweller. the middle level is given as a quaternary-two domesticated beasts, the goat and the bull (earth; and two wild beasts, the lion and the ram (fire. the highest level presents the five kinds of human occupation. the water- bearer is a laborer. the virgin is a priestess of the mysteries. the lady of the scales represents law and social order. the archer stands for warfare. the twins are still in their becoming and suggest the higher evolution of the human race as expressed through art. these occupations may also be symbolized by the five magical instru- ments-coin, cup, rod, sword, and lamp. for the magus

use the universe itself is finite. how- ever, the unmanifest is an infinitude of possibility outside of finite time and space. magic taps the bottomless lake of potential that is within everyone, as everyone is within it, and calls into being that aspect of potential that concerns the magus. it may be likened to dipping a vase into the waters of the sea and giving discrete form to that portion of the water held in the vase, except that the unmanifest is never diminished when forms are drawn from it. the form created may be as noble as universal love or as material as winning a lottery prize. in the first the light is exalted. in the second it is degraded. the light is the will of the all and is symbolic of the central purpose that gave rise to the manifest universe. it is cosmic order and

TYSON DONALD SOUL FLIGHT

can convey to others by the strength of faith the ability to see the same miracle. perhaps as a deliberate echo of the old testament account of the hand of god reaching down to lift ezekiel up by the hair, the author of the new testament book of matthew told of jesus walking across the sea. the apostle peter wanted to imitate him and, encouraged by jesus, stepped from his boat onto the surface of the water, but became afraid and began to sink. jesus reached down his hand and drew him up, while still standing on top of the water (matthew 1431. it is an eastern belief common in india that the holy men called fakirs can so reduce the weight of their bodies through prayers and devotions that they are blown about like dry leaves on the breeze, or are able to stand upon the surface of water with

nvenience, the circle may be cast while sitting on the middle of the bed from which the projection is to be made. this is done by drawing a small circle in the air in front of your chest with your right index finger, at the level of your heart. the circle is drawn flat, as though you were projecting the tip of your finger up from under the surface of water and drawing the circle in the surface of the water from beneath. slowly and smoothly, draw it sunwise, which is the same as clockwise from a perspective looking down at it from above. join the end with the beginning so that the band of this invisible circle is seamless. as you draw the small reclining circle, visualize at the same time as clearly as you are able a larger circle of light painting itself upon the air of your practice chamb

animals, and substances classed as lunar in nature. these rays never physically existed, but were a kind of visual metaphor to account for the observed sympathetic response to active influences classed as lunar. the renaissance magician cornelius agrippa (1486-1535) summarized the nature of lunar things in his occult philosophy: these things are lunary, amongst the elements, viz. the earth, then the water, as well that of the sea, as of the rivers, and all moist things, as the moisture of trees, and animals, especially they which are white, as the whites of eggs, fat, sweat, phlegm, and the superfluities of bodies. amongst tastes, salt and insipid; amongst metals, silver; amongst stones, crystal, the silver marcasite, and all those stones that are white, and green. also the stone selenite

he light is absent. a black mirror can be very effectively used for scrying and astral projection, by those who understand this distinction. those seeking to project 193. clulee, john dee's natural philosophy, 206-7. chapter eleven: astral doorways 195 into the lower astral levels will find the black mirror particularly useful as an aid, since it resonates with the shadows of the infernal realms. the water mirror another even more ancient magic mirror is the surface of water. it was employed for both scrying and divination in the form of natural springs and pools considered to be sacred. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the astral doorways of these pools and

spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacred water sources. astral visions would be scried by peering down into the depths of the basin, which was often made of silver. the surface of the water might be stirred into a vortex by means of a wand. the great seer nostradamus used a basin of water as part of his scrying apparatus, along with a wand, though exactly how they were employed remains a matter of conjecture. we can adapt the ancient water mirror for the purpose of an astral doorway by filling a silver or silver-plated basin with clear fresh water on a table in the scrying

TYSON DONALD THE MAGICAL WORKBOOK

le and set it on a burner of the stove to boil. sit in the posture described in previous exercises, with your feet flat on the floor six inches apart and your hands cupping your knees, your spine straight and your torso leaning slightly forward to create a hollow in the small of your back. direct your gaze and your attention at the spout of the kettle and keep it there throughout the exercise. as the water begins to heat, concentrate part of your awareness on the sounds made by the kettle. first you will hear small creaks and pops as the heated bottom of the kettle expands on the metal burner of the stove. a seething will begin, and grow progressively louder. there are pings and other noises as the body of the kettle warms. the seething turns into a boiling, and small puffs of steam escape

ating names of power aloud on the breath. it also has a function when music is employed during rituals. it is possible to use the energy in music to project the will more powerfully, but this technique requires the ability to sustain an intense focus of awareness on sound for extended periods of time. if you do not own a whistling kettle, use a regular cooking pot, and continue the exercise until the water is boiling furiously and the pot emits large amounts of steam. a glass pot works best because you can watch the boiling process as it progresses. visualization i: geometric shapes t ake up the sitting posture in a kitchen chair facing a blank wall or curtain. gaze directly ahead and focus your eyes on the distant horizon of the world that lies on the other side of the wall in front of yo

warm and dry into summer, bringing the year full circle before slowing time to its normal rate. project your awareness downward under the soil, tracing along the hidden sides at the base of the pillar. become aware that the pillar is only a finger of stone projecting up from a much larger mass of bedrock. follow this stone down and down, deep beneath the earth. feel the fissures in the rocks and the water that wells within them. continue ever deeper, until the coolness of the rock gives way to warmth, then heat, and the darkness is replaced by a red glow. go even lower, and observe the rock turn orange, then yellow as it melts and become liquid magma. go lower still until you are surrounded by molten iron that glows with dazzling whiteness. contemplate the center of the planet earth for t

of deity. the cleansing prayer can be employed to purify substances and instruments for ritual use. it is especially good as a quick purification method for water, salt, candles, incense sticks, paper, pens, and other common things used in ritual work. to purify an object or material, hold it between your two hands in front of your heartcenter while speaking the words of the prayer, and visualize the water from the star falling over and penetrating both your body and the thing in your hands. as the prayer cleanses you, it also cleanses what you hold. when you finish the prayer, set the purified substance on the floor at your feet and trace the kabbalistic cross upon your body. wrap the purified substance in white linen or some other white cloth, and put it away for future use. cleansing a

ockwise around the altar to the western quarter and stand facing east with the altar in front of you. open the decanter of water and carefully pour water into the goblet until it is about half full. try not to spill water on the altar. as you do this, visualize with your astral sight the pure beam of white light that descends upon the flame of the central white candle from the star above. observe the water in the goblet. be aware of its coolness and wetness. rotate on your body axis clockwise to face the west. go to the western limit of the room or area in which you are working and stand facing west in the posture of projection with your feet together, the goblet held vertical in your extended right spirit earth fire figure 38-3. golden dawn banishing pentagram of water 236 moving exercise

TYSON DONALD THE POWER OF THE WORD

hich comes out over and over again (psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same

ws of prague against the malicious libels of a priest named thaddeus, who preached their destruction, rabbi loew used his knowledge of kabbalah to obtain a dream oracle from god, who ordered him to create a golem of clay to defend israel. loew called to him two disciples with the qualities he required. one had been born with the power of the fire element. the other had been born with the power of the water element. loew himself had been gifted at birth with the power of air. it was necessary, he told the disciples, that all four elements be provided if such a creation was to succeed. he further informed them that he had been given ten words containing a combination of names by which a golem might be formed. the three prayed and meditated for seven days. then, at "four after midnight" they

(about five feet) long lying on its back. the three stood at the feet of the golem facing it. loew ordered the disciple who had been gifted at birth with the power of the fire element to walk around the golem seven times clockwise while reciting a "combination of letters" loew had given him. immediately, the clay figure began to glow like a bed of live coals. then the second disciple gifted with the water element walked seven times around the golem reciting a different combination of hebrew letters. steam issued from the body and cooled it. hair grew from the head of the golem, and upon the tips of its fingers appeared fingernails. rabbi loew himself circled the body seven times sunwise, reciting yet another combination of letters. the three kabbalists stood together at the foot of the go

set number and that the stones were erected in an established pattern. we can make some general observations about the stones used in altars. they were small enough to be carried on the back of a single man, probably about the size of the human head or smaller. they may have been rounded-at least, the stones taken from the bed of the jordan river were likely to have been rounded by the action of the water. it is reasonable to suspect that they were chosen for their regular size and shape. if the twelve stones of the altar were erected in two parallel rows, the bottom rows would consist of three stones, the middle rows of two stones, and the top rows of one stone, so that each side of the altar would form a pyramid of six stones piled on top of each other. in this way, the structure of the

her things less strongly charged when the two come into physical or symbolic contact. as the arabian philosopher avicenna observed "when a thing standeth long in salt, it is salt, and if any thing stand in a stinking place, it is made stinking (see the book of secrets [oxford university press, 19741, p. 74. to magically cleanse the rings, we need purified and consecrated water, yet we cannot make the water unless we apply to it something that is itself pure. in religion this difficulty is overcome by relying on an unbroken chain that stretches into the dim mists of the past. a priest is able to prepare holy water because he has, himself, been made pure by other priests, who themselves have been purified by still other priests, and so on back to jesus himself. in magic, unless we are fortun

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

poisoning, for it rendered the bite or sting of every venomous reptile harmless. it drove the poison out of ra, and since it was composed by isis after she obtained the knowledge of his secret name it was irresistible. if the words were written on papyrus or linen over a figure of temu or heru-hekenu, or isis, or horus, they became a mighty charm. if the papyrus or linen were steeped in water and the water drunk, the words were equally efficacious as a charm against snakebites. to this day water in which the written words of a text from the kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was derived f

uced her child horus [fn#26] pepi i, line 475; pepi ii, line 1263. this bare statement of the dogma of the conception of horus does not represent all that is known about it, and it may well be supplemented by a passage from the pyramid texts,[fn#27] which reads "adoration to thee, o osiris.[fn#28] rise thou up on thy left side, place thyself on thy right side. this water which i give unto thee is the water of youth (or rejuvenation. adoration to thee, o osiris! rise thou up on thy left side, place thyself on thy right side. this bread which i have made for thee is warmth. adoration to thee, o osiris! the doors of heaven are opened to thee, the doors of the streams are thrown wide open to thee. the gods in the city of pe come [to thee, osiris, at the sound (or voice) of the supplication of

nely road, and to cause the poison to leave her body. thus it seems as if isis, the great magician, was at some time stung by a scorpion. the next section is very difficult to understand. ra-harmakhis is called upon to come to his daughter, and shu to his wife, and isis to her sister, who has been poisoned. then the aged one, i.e, ra, is asked to let thoth turn back neha-her, or set "osiris is in the water, but horus is with him, and the great beetle overshadows him" and every evil spirit which dwells in the water is adjured to allow horus to proceed to osiris. ra, sekhet, thoth, and heka, this lastnamed being the spell personified, are the four great gods who protect osiris, and who will blind and choke his enemies, and cut out their tongues. the cry of the cat is again referred to, and r

ction of mankind chapter v. v. whosoever shall recite the words of this composition over himself shall anoint himself with olive oil and with thick unguent, and he shall have propitiatory offerings on both his hands of incense, and behind his two ears shall be pure natron, and sweet-smelling salve shall be on his lips. he shall be arrayed in a new double tunic, and his body shall be purified with the water of the nile-flood, and he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wish to recite this composition on behalf of ra, he must perform a sevenfold) purification for three days, and priests and [ordinary] men shall do likewise. whosoever shall recite the

, and thoth said unto ra "o lord of the gods, behutet hath returned in the form of the great winged disk, shining [with many colours. children" for this reason he is called heru- behutet unto this day. and thoth said "the city teb shall be called the city of heru-behutet" and thus is it called unto this day. and ra embraced the. of ra, and said unto heru-behutet "thou didst put grapes[fn#77] into the water which cometh forth from it,[fn#78] and thy heart rejoiced thereat" and for this reason the water (or, canal) of heru-behutet is called"[grape-water" unto this day, and the. unto this day. and heru-behutet said "advance, o ra, and look thou upon thine enemies who are lying under thee on this land" thereupon the majesty of ra set out on the way, and the goddess asthertet('ashtoreth) was wi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

he two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lunar atoms rise from our seminal system, the fire of phlegethon and the water of acheron [akeron] cross themselves in the ninth sphere, forming the sign of the infinite. f plus a equal c fire plus water [aqua] equals consciousness. whosoever meditates on the sign of the infinite, will utilize the fire and the water in order to awaken consciousness. now we understand why the two witnesses of revelation have the power of prophecy. and i will give power unto my two w

and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en absoluto; era otra piedra desconocida para l. dej exprofeso algunas otras piedras como rub es, zafiros, etc, en contacto con el radio:

blanca. la sal debe combinarse con el alcohol. si se coloca ente un recipiente alcohol y sal y luego se pone al fuego, se obtiene un sahumerio maravilloso. esto s lo se debe utilizar para invocar a los dioses de la medicina cuando se necesita curar alg n enfermo. entonces ellos acudir n al llamado. 24 the sulfur (fire) totally burns without leaving any residuals. sulfur is the shin of the zohar. the water (the ens-seminis) is the mem of the zohar. by means of successive transmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitud

naci n. llega la divina madre al devoto para instruirle en los grandes misterios. 26 arcanum 4 aum. the arcanum four of the tarot is the holy and mysterious tetragrammaton, the sacred name of the eternal one that has four letters: iod, he, vau, he. iod is the man, he is the woman, vau is the phallus, he is the uterus. yet, we can also state: iod is the man, he is the woman, vau is the fire, he is the water. the profound study of the four letters of the eternal one takes us inevitably to the ninth sphere (sex. we must lift our serpent through the medullar channel and carry it up to her heart s temple. the cross of the initiation is received in the heart temple. the magnetic center of the father is found between the eyebrows. the sanctuary of the mother is found within the heart temple. the

he eternal one takes us inevitably to the ninth sphere (sex. we must lift our serpent through the medullar channel and carry it up to her heart s temple. the cross of the initiation is received in the heart temple. the magnetic center of the father is found between the eyebrows. the sanctuary of the mother is found within the heart temple. the four points of the cross symbolize the fire, the air, the water and the earth (also spirit, matter, movement and repose. remember beloved disciple that the four elements of alchemy are: salt, mercury, sulfur and azoth: the salt is the matter; the mercury is the ens seminis, the azoth is the mysterious ray of kundalini. the mercury of secret philosophy must be fecundated by sulfur (fire) so that the salt can become regenerated. only like this can we w

WESTERN MANDALAS OF TRANSFORMATION SR AL

his secretion. blavatsky gives yellow-orange for the square symbol, and therefore its complementary color is either violet or indigo. these three are the primaries and their complements. the moon symbolizes water and to it is attributed either white or shades of violet or blue. it signifies the emotional nature as well as the spark of revelation from the unconscious. its symbol is incorporated in the water signs. the egg shape represents akasha and is most often painted indigo or black. it is the color of saturn and its shape includes mysteries on the tree of life relating to daath and yesod, as well as its original mother, binah (the yesod seal, it will be recalled, mimics binah's magical seal) it symbolizes the most hidden aspects of occultism, and death and the blackness of the unknown

WHO ARE THE DRACONIANS

ime as saying 'the boys seem sincere, and until we determine otherwise we have no alternative but to continue our investigation "the next wednesday afternoon, 23 august, the thetis monster was encountered again. mike gold and russell van nice said they saw 'it' around 3:30 p.m. and on the other side of the lake away from the recreation area of its first appearance. mike gold noted 'it came out of the water and looked around. then it went back into the water. then we ran' he described the creature as 'shaped like an ordinary body, like a human being body but it had a monster face, and it was all scaly (with) a point sticking out of its head (and) great big ears' it was silver "the thetis monster account sounds similar to one from saginaw, michigan, occurring in 1937. a man-like monster clim

WICCA EIGHT SABBATS OF WITCHCRAFT

ry face to frighten away spirits or faeries who might otherwise lead one astray. set on porches and in windows, they cast the same spell of protection over the household (the american pumpkin seems to have forever superseded the european gourd as the jack-o-lantern of choice) bobbing for apples may well represent the remnants of a pagan 'baptism' rite called a 'seining, according to some writers. the water-filled tub is a latter-day cauldron of regeneration, into which the novice's head is immersed. the fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional craft initiation ceremony. the custom of dressing in costume and 'trick-or-treating' is of celtic origin with survivals particularly strong in scotland

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ually, and refreshes this earth. and all herbs which have sprung up on the face of the earth, all grasses, shrubs, forest trees, other trees small and great; the various field fruits, and whatever is green; all plants on hills, in caves and thickets; all those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs. grasses and shrubs absorb the water of one essence which issues from the cloud according to their faculty and reach. and all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily. the great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own

o their faculty and reach. and all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily. the great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own faculty, reach, and their particular nature of the germ; still the water emitted (from the cloud) is of but one essence. in the same way the buddha comes into the world like a raincloud, and, once born, he, the world s lord, speaks and shows the real course of life. and the great seer, honoured in the world, including the gods, speaks thus: i am the tathagata, the highest of men, the gina; i have appeared in this world like a cloud. i shall refresh all being

ven as all grasses and shrubs, as well as plants of middle size, trees and great trees a at the time of rain look bright in all quarters; so it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. so then is the preaching of the law like the water poured out by the cloud everywhere alike; by which plants and men thrive, endless (and eternal) blossoms (are produced. selections from h. kern. saddharma-pundarika or the lotus of the true law. new york, dover (t1065, 1963* p. 122. 234 *h. kern s translation is originally vol. xxi of the sacred books of the east, edited by f. max muller (the mahayana ideal) by constant use the idea of a

wer of the yew. forest, that caused obstruction, the multitude was enchanted, at the battle of goddeu brig [12 lines omitted] not of mother nor of father was my creation. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to prai

the hazel muinn the vine gort the ivy ngetal the reed ruis the elder tree irish-gaelic poetic wisdom (book of druidry, pg. 89) 254 spirit i am the wind that blows over the sea, i am the wave of the ocean; i am the murmur of the billows; i am the ox of the seven combats; i am the vulture upon the rock; i am a ray of the sun; i am the fairest of plants; i am a wild boar in valour; i am a salmon in the water; i am a lake in the plain; i am the craft of the artificer; i am a word of science; i am the spear-point that gives battle; i am the god that creates in the head of man the fire of thought. the voyage of bran, son of febal (pg. 589 of taliesin by edward williams, 1848) editor s note: the following extensive poem from the irish) is about a young prince who journeys by boat into the land o

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

tion of the arabian nights. in the rosicrucian writings of behmen, fludd and maier, we find the occult dogma that the four elements are peopled by spirits, beings who may have influence on the destiny of man; thus the earth was inhabited by gnomes; the air was inhabited by sylphs; the fire was numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott inhabited by salamanders; and the water by undines; these are now commonly called elementals. see lives of the necromancers, w. godwin; michael maier; jacob behmen s works. the existence of elementals, scoffed at by modern education, is really suggested in a large number of places in both old and new testaments, the inspired volume of the christians. examine, for example, judges ix. 23; 1 samuel xvi. 14; psalm lxxviii 49; acts

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

wherein a tight connection is drawn between torah and charitable, compassionate behavior.78 on balance, it seems to me, the bahiric text offers an interpretation of a maxim that circulated independently in either oral or written form. if, for the sake of argument, we assume this to be case, then the critical question is: how did the author of the bahiric text understand the maxim? by the merit of the water that was divided at the beginning indeed the division that is the beginning one studies torah. the fullness of water, male mayim, before alef/ where beginnings end 129 refers technically to the e uence of divine wisdom, the sea that is torah,79 the daughter beloved to her father and given as a matrimonial gift to her brother. it thus makes perfectly good sense to associate the division o

nically to the e uence of divine wisdom, the sea that is torah,79 the daughter beloved to her father and given as a matrimonial gift to her brother. it thus makes perfectly good sense to associate the division of waters and the study of torah. moreover, the latter is connected to acts of kindness. this connection is interpreted in the following way: he who wishes to study must go to the source of the water, the beit-bayit that is the beginning, the plentitude of wisdom/ torah, and from there a flood of mercy will issue forth.80 the overflow of wisdom is expressed as the generosity of spirit that bestows deeds of kindness in the world, gemilut hasadim. we encountered this force before in the description of the gimmel at the beginning of the path, which we abruptly laid aside. now, however

he activities of sustaining the world and making it prosper associated with this attribute resemble the description of gimmel in 13, p. 125. 83. palestinian talmud, berakhot 9:2, 14a; genesis rabbah, 13:13, p. 122. also relevant for an appreciation of the medieval kabbalistic symbolism is the fact that the gender attribution of the upper and lower waters is expressed together with the notion that the water that falls from heaven is masculine and the earth that is irrigated thereby is feminine. see pirqei rabbi eli ezer, ch. 5, 13a. 84. for discussion of this mythical structure and the conjecture regarding its archaic provenance, see wolfson, along the path, pp. 73 74. 85. here my language reflects heidegger. see, in particular, contributions, p. 137. 86. a source for this geometric symboli

eros, being, pp. 165 167. notes to pages 133 138 245 3. that is, the letter-name mem in phoenician and hebrew can be traced to the zigzag egyptian hieroglyphic for water. this ancient symbolism is reflected in the second part of sefer yesirah, where the three matrix letters, alef, mem, and shin, are correlated respectively with the elements of air, water, and fire. interestingly, the influence of the water symbol of mem is discernible in the greek letter mu, and, in an orphic verse describing zeus, mu is combined with alpha and omega to signify beginning, middle (meson, and end. see barry, greek qabbalah, pp. 77 78, 181. consider the reworking of isaiah 44:6 in revelation 1:8. the passage is discussed in chapter 5. in revelation 21:6, the depiction of god as alpha and omega is associated w

nible in the greek letter mu, and, in an orphic verse describing zeus, mu is combined with alpha and omega to signify beginning, middle (meson, and end. see barry, greek qabbalah, pp. 77 78, 181. consider the reworking of isaiah 44:6 in revelation 1:8. the passage is discussed in chapter 5. in revelation 21:6, the depiction of god as alpha and omega is associated with the image of the fountain of the water of life (based on the expression meqor mayyim hayyim in jer 2:13. on the role of water to mark both the beginning and end of the ministry of jesus, see jones, symbol of water, pp. 36 88, 178 218. 4. literally, the abdomen. in bahir, 87, p. 173, it is stated that all of the twenty-two hebrew letters with the exception of teit are comprised in the ten sefirot. the reason given for this exc

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

hew the letter and figure given. you are not to count, say, 22 or 20 or 18, but 4 only. n.o.m"[n.o.m. was a magical name used by w. w. westcott eds "from the cross in whose angles are 2 b's, a 6 and a 4. note that t equals a t, while the cross equals th. the count7 ing goes from cross to h, then b.4, then 6.b, and continues by six. from this is obtained: this yields the name thahebyobeaatanun for the water tablet "to explain further, four moves from t yields 22.h. b.4 is specially put; y.14 moves to 22 from t. then 6.b is special. from 6.b it is all plain moving by 6 to right "from the plain cross, which equals th.4, proceed counting in each case forward as by numbers giving: this yields the name thahaaothe for the earth tablet "count here not by 4 or 6, but by numbers given to right if ov

ck up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnambulating deosil; north, south, west, north, and stop it east (facing east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mi

nochian tablets the version given here of the four enochian tablets is not that of the golden dawn nor that utilized at whare ra. it is the regardie version, which was published in the golden dawn and in which all the letters received are placed together. some squares have four or five letters in them. according to my copy 31 32 the golden dawn "h document" there was originally only one square in the water tablet that had two letters in it; all the rest had single letters. however, there were changes to five more squares which were added by various adepti over the years. these were appendices to a copied version of wynn wescott's original tablets, which i currently have in my possession. trying to give an original version of these tablets is something of an impossibility due to the ongoing

power. unstable as water, thou shall not excel; because thou wentest up to thy father's bed; then defiledest thou it: he went up to my couch' moses says 'let reuben live, and not die; and let not his men be few' the armorial bearings of reuben are red, and a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial, sign of the water bearer" holy name ibah tribe simeon sign pisces angelic name arfaolg "of simeon and levi (pisces, jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their ange

n to you" note: in the dee manuscripts, camara and hagonel are given as king and prince of monday. they are, however, not associated with any given day, but govern the angels of the bonorura as a whole; hence they can appear at any time of the day. genesis, us. 6-8 "and god said 'first there shall be an expanse between the waters to separate water from water' so god made the expanse and separated the water under the expanse from the water above it. and it was so. god called the expanse 'sky' and there was evening, and there was morning-the 2nd day? 113 tuesday president: dmal vice president: liba the seal of liba is shown in figure 78. king: babalel figure 78 prince: befafes the seal of befafes is shown in figure 79. governors: bmilges over the hour of jupiter binofon over the hour of merc

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

path working of the 22 trumps starting at the world (c) project into one pyramid square of each elemental enochian tablet. for example take the serviant square with the zodiac attribution of aries in the watery part of air tablet. its corresponding squares will be: the aries square in the watery part of fire, the aries square in the watery part of earth, and the aries square in the watery part of the water tablets. a small thesis on the differences of the visions is to be done and sent as above (d) project into enochian squares of a complete lesser angle (serviant, kerubic and calvary cross) and record visions for each square (e) project into the squares of a complete central cross and record each working (f) do ritual of invisibility (g) do ritual of transformation. note: remember to slay

ther form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents th

5 level. the reply he gives is a petition of how hard he has worked for his entrance. the chief adept now, in turn, petitions the angelic force of the sphere of geburah to accept the postulant. they then emit a lightning flash to his aura. the chief adept then hands the postulant a cup of water, the symbol of passivity and reflection of the self, which is the only way one can enter the 6=5 grade. the water in the cup is mem=40 "to bind" this shows the binding of the spirit that the postulant has just received. this fact is also stressed by the tarot trump the hanged man (mem, which also shows the binding factor, but given in archetypal form. the hanged man (the 11th key is numbered 12) which means "to penetrate" and indicates an understanding of the deeper mysteries. the tarot trump justic

itude can be trod only by the hermit. 6. let him understand that when a door is opened, he should prepare to pass through it; he who seeks will find that which he requires. 7. when he receives the light, he must say "server of silence is my name" 8. only he who hath dedicated his body may obtain communion with his soul "ye are the salt of the earth. he who renounces joy, pouring out the wine into the water, shall savour the sweetness of life. he who shall offer himself as incense cast into the flame shall approach the sanctuary, but before entering therein, he must dedicate even his innermost spirit. the e the r i c l ink flying roll 39 one of the most little known but important facets of the order is the "etheric link" for without it there can be no order. the link itself is in three stag

1 10 INITIATION CEREMONY

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 of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the p

3 8 INITIATION CEREMONY

ed hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el

us. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the port

, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetz

rne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also re

4 7 INITIATION CEREMONY

on, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password

great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own

gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hast

e the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the current

the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called becau

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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

ring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently i

va under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in p

f existence and the universe, but these i will share with all who come with willing heart and open mind. for they are not hidden from you, but are all round you in every season. i am in the moon as she passes through the sky, in the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, resto

my/our undertakings and to create this circle of light. may the circle be unbroken that i now make complete* carry the final taper to complete the circle in the west and join it to the burning west candle, saying: fire to fire, water to water, so does power increase* take a crystal from the dish and cast it into the cauldron, saying: so ripples the power to cleanse, to heal and to restore life to the waters of the planet, from whence it has departed* say a few words of healing, perhaps naming special waters you know and care about, and areas where there is no clean drinking water. if working in a group, each person can take it in turns to cast a crystal and add a few words of their own* blow out the four elemental candles in the reverse order in which they were lit, saying: may the circle

ABRAMELIN2

all the riches of the world. these books have been for the most part lost by the providence or command of god, who hath not been willing that his high mysteries should be made public by such means; seeing that hereby through such books the worthy and unworthy can equally arrive at the enjoyment and possession of the secret things of the lord. some also have been burned in fires, or swept away by the waters, and other similar accidents (have occurred) through the evil spirits, who are jealous of man s possessing such great treasures, and of being obliged to obey him. but this third part (of this book, that is to say the sacred magic, is that which hath not been entirely lost, but the greater part hath been hidden and built up within a wall, and this hath happened by order of the good spiri

ALEISTER CROWLEY ACROSS THE GULF

ing ways. but his mouth burned like sunset when the dust-storms blow. so pale an weak was he that all despised him and mocked him for a girl. then he took a white-hot iron from the fire and wrote with it my name in hieroglyphics on his breast; nor did his smile once alter while the flesh hissed and smoked. thus we went out a great caravan to a rocky islet in the nile, difficult of access for that the waters foamed and swirled dangerously about it. there we builded a little temple shaped like a beehive; but there was no altar and no shrine therein; for in that temple should the god be sacrificed unto himself. myself i made the god thereof; i powdered my hair with gold, and inwound it with flowers. i gilded my eyelids, and i stained my lips with vermilion. i gilded my breasts and my nails, a

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

he gate without fear and without that loathing of the spirit that slays the man. then cane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lor

, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir

rutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the third name is marutukku worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world abov

, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right

the seven spheres must be entered in their times and in their seasons, one at a time, and never the one before the other. know that the four beasts of the spaces claim the blood of the initiate, each in their own time and season. know that tiamat seeks ever to rise to the stars, and when the upper is united to the lower, then a new age will come of earth, and the serpent shall be made whole, and the waters will be as one, when on high the heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have come in, and will call them. remember to keep to the low ground, and not the high, for th

ALEISTER CROWLEY LIBER 777

bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32

f the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of th

14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereo

te of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle*

; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to d

ALEISTER CROWLEY LIBER CHANOKH

e partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla

undred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.10 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders t

gathered themselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range13 in the south and are as the 28 lanterns of sorrow, bind up your girdles

28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea* v.l. any echoing time between. the forty-eight keys or calls 30 the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

en corrected, original had o -323- table i: clxxx :key scale: titles of tarot trumps :11 :the spirit of 'gr:alpha-iota-theta-eta-rho: 12 :the magus of power: 13 :the priestess of the silver star: 14 :the daughter of the mighty ones: 15:sun of the morning, chief among the mighty: 16:the magus of the eternal: 17:the children of the voice: the oracle of the mighty gods: 18:the child of the powers of the waters: the lord of the: triumph of light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords of truth; the ruler of the: balance :23 :the spirit of the mighty waters: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the

remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15. 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot, there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also 362 shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffer

ALEISTER CROWLEY MEDITATION

na. why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as pain or fatigue? surely this once, if never again, the hindu image expresses the simplest theory! that image is that of a lake into which five glaciers move. these glaciers are the senses. while ice (the impressions) is breaking off constantly into the lake, the waters are troubled. if the glaciers are stopped the surface becomes calm; and then, and only then, can it reflect unbroken the disk of the sum. this sun is the "soul" or "god" we should, however, avoid these terms for the present, on account of their implications. let us rather speak of this sun as "some unknown thing whose presence has been masked by all things known, and by the knower" it i

lection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cup; it must necessarily be open to all, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it takes hurt. and here again we find difficulty with our thoughts. the grossness and stupidity of "simple impressions" cloud the waters "emotions" trouble it "perceptions" are still far from the perfect purity of truth; they cause reflections; 86 while the "tendencies" alter the refractive index, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in t

ALEISTER CROWLEY SEPHER SEPHIROTH

[the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there gallege a fault h) ypd a shore pwx a window nwlx a drop hp+ children mydly congratulations, good luck bw+ lzm prickly dnm side dc 95 the sphere of mars myd)m the great stone hldg nb) the waters mymh multitude, abundance nmh journey klhm queen hklm selah, glift up! h (ps. 32:5, 7, etc) hls 96 a name of god ynd) l (chaldee form of myhl) nyhl) by day mmwy occupation [mundane] work (cf. 415& 420) hk)lm the secret [counsel] of the lord (ps. 25:14; see 353) hwhy dws statute wc 97 changeless, constant; the god amon (na. 3:8) nwm) the son of man md) nb archangel of netzach l)yn)h the

648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug; poison *ms 661 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 662 the garland of god l)yrtk) 663 stones of marble (see zohar, pt. i. fo

ALEISTER CROWLEY TAO TEH KING

ince then they were not known, let me declare their nature. 2. to all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. 3. who can clear muddy water? stillness will accomplish this. who can obtain rest? let motion continue equably, and it will itself be peace. 4. the adepts of the tao, conserving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the

ALEISTER CROWLEY THE HEART OF THE MASTER

t no man seeth thee! be not moved by aught without or within: keep silence in all ways! x. follow thy fortune, careless where it lead thee! the axle moveth not: attain thou that! xi. mitigate energy with love; but let love devour all things. worship the name, foursquare, mystic, wonderful, and the name of his house 418 (this name to be communicated to those worthy of that initiation) xii. let not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy righ

ALEISTER CROWLEY THE LOST CONTINENT

theoretical limit of whose efficiency had been reached. so much i mention of the customs of the atlanteans with regard to marriage, education and religious sacrifices .pa viii. of the history of atlas, from its earliest origins to the period immediately preceding the catastrophe. the origin of atlas is lost in the obscurity of antiquity. the official religious explanation is this "we came across the waters on the living atla, which is pious but improbable. a mystic meaning is to be suspected. the lay historian says "we came, escaping from destruction, eight persons in a ship, bearing the living zro" this reminds one of later legends of presumably equal value. poets frankly claim "we descended from heaven, and it has been seriously urged that seafarers would have preferred the plains to th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

le of the tao. n the vibration which includes life and death as complementary curves- then only was heaven established to bear sway; for only in the lowest corruption is form manifest (phallus. e softened, but otherwise unmodulated breath- also did heaven manifest in violent light (air or the aethyr. r continuous vibration, like l but active- and in soft light (the sun. q combines k+ u- then were the waters gathered together from the heaven (water. v conscious male will. manhood, strength, truth, righteousness, immortality, integrity- and a crust of earth concealed the core of flame (earth. k opening as if startled- around the globe gathered the wide air (the moon<moon is not considered to be a light, but as a cohesion of the planet's atmosphere> d the paternal vibration- and men bega

the harlot in diverse palaces; she hath given her body to the beasts. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. the hath burst in sunder with the weights of the waters; she hath sunk into the awful sea. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. so am i, o adonai, my beloved, and thou hast burst me utterly in sunder. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. therefore is the seal unloosed, that guarded the eighth abyss; therefore is the vast sea as a v

ALEISTER CROWLEY THE QABALAH

r it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate considerati

e fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted his folly is justice, as it is written: the wisdom of this word is foolishness with god. or, by yetzirah, the air is his balance, as it is written: god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. 39 e is the base of natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the l

rs show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the ga

ALEISTER CROWLEY THE SWORD OF SONG

of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. and sail the waters wild a-wenting 150 over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation 155 in short, dismiss me, jeered and hooted, who thought i sported roland s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute a jolly good str

. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34 i beg your pardon. it was a slip. 146. tahuti.25 in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished t.s] notes 67 149. ra.26 the sun-god. 149. nuit.27 the star-goddess. 152. campbell.28 the waters wild went o er his child, and he was left lamenting. 152. the ibis head.29 characteristic of tahuti. 157. roland s crest.30 see two poets of croisic, xci. 159. a jest.31 see above: ascension day. 162. a mysterious way.32 god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intentional species? 171. the old hymn.33 this hymn

ALEISTER CROWLEY EQ I 1

d the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god

elt the horror. something- something against which nor clothes nor struggles were any protection- was taking possession of her, eating its way into her. and its embrace was deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to

; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of pharos that shone as a star of hope over the wild waters of the sea? children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a ton

and now they torture themselves for him, as they had of yore gashed themselves with flints at the footstool of god his father; and to the honour of his name, and as a proof of his existence, have they not built up great towers of science, bastions of steam and of flame, and set a-singing the wheels of progress, and all the crafts and the guiles and the artifices of knowledge? they have contained the waters with their hands; and the earth they have set in chains; and the fire they have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the su

as an invulnerable, invincible warrior of light. heed not the pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. one saith to thee "abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low" but i say unto thee: heed not this vain man, this blatherer of words! for there is godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. so if in thyself thou findest a jewelled goblet, i say unto 196

ALEISTER CROWLEY EQ I 5

remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered a

e, for it is just. prsh. the tower of thy glory shall endure until the last day. there! that didn't take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be may be interpreted "his folly is justice" as it is written "the wisdom of this world is foolishness with god" or, by yetzirah "the air is his balance" as it is written "god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith

w the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is th

ALEISTER CROWLEY EQ I 5

e to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down

sness and truth. i am the angel of the moon. i am the veiled one that sitteth between the pillars veiled with a shining veil, and on my lap is the open book of the mysteries of the ineffable light. i am the aspiration unto the higher; i am the love of the unknown. i am the blind ache within the heart of man. i am the minister of the sacrament of pain. i swing the censer of worship, and i sprinkle the waters of purification. i am the daughter of the house of the invisible. i am the priestess of the silver star. and she catches me up to her as a mother catches her babe, and holds me up in her left arm, and sets my lips to her breast. and upon her breast is written "rosa mundi est lilium coeli" and i look down upon the open book of the mysteries, and it is open at the page on which is the hol

alsehood is but a little falser than your truth. yet by your truth shall ye come to truth. your truth is your troth with adonai the beloved one. and the chymical marriage of the alchemists beginneth with a weighing, and he that is not found wanting hath within him one spark of fire, so dense and so intense that it cannot be moved, through all the winds of heaven should clamour against it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is

ision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are gold

s nothing. thou who wouldst enter the domain of the great one of the night of time, this burden must thou take up. deepen not a superficies. but i go on tearing down the veil that i may behold the vision of uti, and hear the voice thererof. and there is a voice: he hath drawn the black bean. and another voice answers it: not otherwise could he plant the rose. and the first voice: he hath drunk of the waters of death. the answer: not otherwise could he water the rose. and the first voice: he hath burnt himself at the fires of life. and the answer: not otherwise could he sun the rose. and the first voice is so faint that i cannot hear it. but the answer is: not otherwise could he pluck the rose. and still i go on, struggling with the blackness. now there is an earthquake. the veil is torn in

ALEISTER CROWLEY EQUINOX EQ I 1 2

es, demi-perdreau la gel e, c pes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour's prana yama in asana (even if i had to do it without kambhakham) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into asana for a few minutes every midnight and the rest go-as-you- please would be enough. i am well punished. 8.30. this food, eaten in a yogin and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to kno

m, still held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address and he held on his course, humbly, 103 not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea foam over the bow, ride and carry the quarter is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning's spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his per

ALEISTER CROWLEY EQUINOX EQ I 2 2

is the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free-floating above a crescent

" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse commences

g the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of zelator will admit you into the holy place. without, the altar of burnt offering symbolises the qliphoth- or evil demons. between the altar and the entrance to the holy place stood the laver of brass, as a symbol of the waters of creation" illustration on page 264 approximated below. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east water=\air_ t o_ a f stolistes dadouches b_ l e_ e a hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritu

ant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that

he 3= 8 grade of practicus 7 "see" diagram of the paths and grades. 8 "see 777" cols. cxii, cxiii, p. 23. 9 "see 777" col. xlix, p. 15. 10 "see 777" col. xlix, p. 15 and note p. 41. this grade is particularly attributed to the element of water, and especially refers to the planet mercury and to the thirty-first and thirtieth paths of hb:shin and hb:resh. it opens with the adoration to the king of the waters, which is followed by the advancement. the theoricus first gives the necessary signs, and then, as before, solemnly pledges himself to secrecy, after which he is conducted to the east and placed between the mystic pillars. the "hierophant" then says to him "before you are the portals of the thirty-first, thirty-second and twenty-ninth paths. of these, as you already know, the central on

ALEISTER CROWLEY EQUINOX EQ I 2

nd convert those numbers into colours. so we get hb:aleph, the father, the yellow ray of the dawning sun of creation; hb:mem, the mother, the blue ray of the great primaeval waters; hb:shin, the son, the red ray: the ruach elohim<yod-memfinal is 300= hb:shin> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui to

"whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formulated is the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it i

imation. 1.hb:aleph. 1.hb:yod. 5.hb:heh\ 3.hb:lamed. 4.hb:memfinal. the next word is aleph-taw, which we have seen to be the central word: and its signification is the alpha and omega- from beginning unto end: essence: and its key is 5. five again are the letters of the word heh-shin-mem-yod-memfinal<key number is 17: by taro--hope; whose title is daughter of the firmament, dweller between the waters> which next follows; and in this word shin-mem-yod-memfinal, the heavens, we perceive hb:shin< the ruach elohim, brooding upon the face of the waters, mem-yod-memfinal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11

ALEISTER CROWLEY EQUINOX EQ I 3 2

terials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall pre

with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the memb

invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies

the rescuer unto the light! out of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters, and my power is in the west "t.t.e.g" i am the soul of jupiter: in the sphere of tzedeq is my name confessed "p" i am the reconciler between you "q.f.d.r" my power is to give peace and sleep "t.t.e.g" my power is to give strength and health "p" i am the reconciler between you "q.f

dst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming s

ALEISTER CROWLEY EQUINOX EQ I 3 3

1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou i

s, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in the weeping of the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid thy lash upon the sphinxes of the waters, so that they may boom forth the glory of thy name. 13. o glory be to thee, o god my god; for i behold thee in the lotus- flower within my heart: thou hast 23 emblazoned my trumpet with the lion- standard, so that i may blare forth the glory of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 24

ea, i shout with gladness! till all my laughter, like enchaunted waters, is blown as an iris-web of bubbles from the lips of the deep, in the glory and splendour of thy name. 4. ah! but i rejoice in thee, o thou my god; thou who broodest on the dark breasts of the deep; thou lap of the wave-glittering sea; thou bright vesture of the crested floods: yea, i rejoice in thee, thou native splendour of the waters; o thou fathomless abyss of surging joy! i rejoice, yea, i shout with gladness! till the mad swords of my music smite the hills, and rend the amethyst limbs of night from the white embrace of day, at the glory and splendour of thy name. 5. ah! but i rejoice in thee, o thou my god; thou cloud-hooded bastion of the stormy skies; thou lightning anvil of angel swords; thou gloomy forge of t

eap like white coursers from the night, and the heavens resound as an army of steel-clad warriors, at the glory and splendour of thy name. 12. ah! but i rejoice in thee, o thou my god; thou star-blaze of undying expectation; thou ibis-throated voice of silence; thou blinding night of understanding: yea, i rejoice in thee, thou white finger of chaotic law; o thou creative cockatrice twined amongst the waters! i rejoice, yea, i shout with gladness! till my cries stir the night as the burnished gold of a lance thrust into a poisonous dragon of adamant, for the glory and splendour of thy name. 13. ah! but i rejoice in thee, o thou my god; thou self-luminous refulgent brilliance; thou eye of light that hath no eyelid; thou turquoise-studeed sceptre of deed: yea, i rejoice in thee, thou white fu

of all things: as the dust that danceth over the breast of the desert, so art thou, o god my god. i cannot seize thee, for thou art everywhere; lo! though i lick up with my tongue the bitter salt of the plains, there still 52 shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 5. o thou unity of all things: as the air that bubbleth from the dark depths of the waters, so art thou, o god my god. i cannot catch thee, for thou art everywhere; lo! though i net thee as a goldfish in a kerchief of silk, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 6. o thou unity of all things: as the cloud that flitteth across the white horns of the moon, so art thou, o god my god. i cannot pierce thee, for thou

ALEISTER CROWLEY EQUINOX EQ I 3

ers everything to itself? he believes in his virtue and in his genius; can you not guess the end? all the surrounding objects are so many suggestions which stir in him a world of thought, all more coloured, more living, more subtle than ever, clothed in a magic glamour "these mighty cities" says he to himself "where the superb buildings tower one above the other; these beautiful ships balanced by the waters of the roadstead in homesick idleness, that seem to translate our thought 'when shall we set sail for happiness; these museums full of lovely shapes and intoxicating colours; these libraries where are accumulated the works of science and the dreams of poetry; this concourse of instruments whose music is one; these enchantress women, made yet more charming by the science of adornment and

ysus. ye shall dance on hill and level- mr. waite. but not the vulgar cancan or mattchiche. dionysus. ye shall sing through hollow and height- mr. waite. see that ye sing with due sobriety! dionysus. in the festal mystical revel, the rapturous bacchanal rite! mr. waite. if isabel de s..should approve! dionysus. the rocks and trees are yours- mr. waite. according to laws of property. dionysus. and the waters under the hill- mr. waite. provided that you pay your water rate. dionysus. by the might of that which endures- mr. waite. me, surely, and my fame as an adept. dionysus. the holy heaven of will! mr. waite. will shakespeare was not an initiate. dionysus. i kindle a flame like a torrent to rush from star to star- mr. waite. incendiarism! arson! captain shaw! dionysus. your hair as a comet

ALEISTER CROWLEY EQUINOX EQ I 4 2

s. the mind is now a blank, the senses have been subdued, the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be

ods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and t

ensuous errand as live and tremulous as the heave of their own great hearts- heaves that are the world's sighs for the little brood that teases it, and festers the green and waving glory of its skin and hair. 320 "much have i looked upon- i, the now crawling, damp and sightless evidence of her sight "i am her eyes "empires shone in me: suns set, moons arose, and were drowned like lovely naiads in the waters of the sky. i knew wild flowers so beautiful, that one dared not touch them lest their beauty start to mere ugly life "i am that quiver of fragile and delicious expectation that shone in the virgin eyes of here when. o happy hour "i am that greediness, that terrible woman's greediness, fierce as drought, relentless as death, which devours its own portion in the feast of life "and i too

ALEISTER CROWLEY EQUINOX EQ I 4

rom the world, and like an hermit in a desolate land seek salvation by himself, through himself and of himself. ultimately, as we shall see, he renounced even this disownment, for which he now sacrificed all, and, by an unification of both, welded the east to the west, the two halves of that perfect whole which had been lying apart since that night wherein the breath of god moved upon the face of the waters and the limbs of a living world struggled from out the chaos of ancient night. 67 the yogas. direct experience is the end of yoga. how can this direct experience be gained? and the answer is: by concentration or will. swami vivek nanda on this point writes: those who really want to be yogis must give up, once for all, this nibbling at things. take up one idea. make that one idea your li

onsciousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139 thus meditation should rise from the object to the objectless. firstly the external cause of sensations should be perceived, then their internal motions, and lastly the reaction of the mind. by thus doing will the yogi control the waves of the mind, and the waters of the great ocean will cease to be disturbed by their rise and fall, and they will become still and full of rest, so that like a mirror will they reflect the unimaginable glory of the atman. and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out o

lighten tiphereth. the result was good. 20th. 1. tejas-apas meditation. 2. meditation on living object with the usual two figure result. 3. astral vision.186 i found myself in a boiling sea with geysers spouting around me. suddenly monsters shaped like lions and bulls and dragons rose from the deep, and about them sped many fiery angels, and titanic god-forms plunged and wheeled and rose amongst the waters. above all was built a white temple of marble through which a rose-flame flickered. there stood aphrodite with a torch in one hand and a cup in the other,187 and above her hovered archangels. then suddenly all was an immense void, and as i looked into it i beheld the dawn of creation. gusts of liquid fire flamed and whirled through the darkness. then nothing but the brilliance of fire a

tesan bindumati be a latter day interpolation, was highly thought of under the name of an "act of truth" thus, though king sivi gave his eyes to the man who begged them of him, he received others by an act of truth, by the gift of siddhi, or iddhi as the buddhists call it. an act, which is explained by the fair courtesan bindumati as follows. when king asoka asked her by what power she had caused the waters of the ganges to flow backwards. she answered: whosoever, o king, gives me gold- be he a noble, or a brahman, or tradesman, or a servant- i regard them all alike. when i see he is a noble i make no distinction in his favour. if i know him to be a slave i despise him 128 not. free alike from fawning and from dislike do i do service to 202 we have seen how in the ch ndogya upanishad that

ALEISTER CROWLEY EQUINOX EQ I 6 2

e panther skin, and a white and gold nemmes. throwing off his veil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each despe

he bowed the heavens also and and came down: and darkness was under his feet: at the brightness that was before him thick clouds passed: hail stones and flashes of fire! 2. the lord thundred through the heavens, and the highest gave forth his voice; hailstones and flashes of fire! 3. he sent forth his arrows and scattered them: he hurled forth his lightnings and destroyed them! 4. the channels of the waters were seen: and the foundations of the world were discovered. 5. at thy rebuke, oh lord! at the blast of the breath of thy nostrils! 1. oh lord! i have heard thy speech, and was afraid! 2. the voice of the lord is upon the waters. the god of glory thundereth! the lord is upon many waters. 3. the voice of the lord is strong and powerful! the voice of the lord is full of majesty! 4. the vo

ther of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the c

ALEISTER CROWLEY EQUINOX EQ I 6

o be seen, each as may be fitting. but the brightness of the sun and its heat dazzled me and scorched me. my members refused to obey; and i slid backward into the great stream that was here so icy cold, and it refreshed me and comforted me. now then i was minded to enter again the ark when there flew unto me, i wot not whence, a dove, and perched upon my shoulder. and thus i swam for a while, and the waters of the stream were soft and warm, caressing me. yet i felt that this aimless drifting was enervating my limbs; so i gathered some stray planks of my raft- for they still floated round the ark- and began half playfully to paddle, with what purpose i cannot tell. and so it was ordered that the dove flew to me with an oak-leaf in its beak. 61 thereat i was silent. but gazing eagerly thereo

ad approached closely to the roof, so that the storm whirled me away into itself. one might say that i was the storm. and when i came to myself i was floating upon the bosom of the river, borne by that very bark that once i had built myself in the lighthouse. and in the storm i had lost my hair and beard; for the wind had torn all out by the root. so that i heard a voice saying "it is a babe upon the waters" and looking at the bark, i found it refashioned by him that is appointed to refashion. for it had planks of my old shallop, and planks also of the ark, and it was shaped like a cradle rather than like a boat. and i heard the voice of one appointed to speak saying "behold thou me" 62 and i could not. nevertheless i gazed earnestly, and paddled in the direction of the sound. while this w

t she is. such persons "swollen with wind, and the rank mist they draw, rot inwardly, and foul contagion spread" as milton wrote of a less dangerous set of spiritual guides. for their unhappy followers and imitators, no words of pity suffice. the whole universe is for them but "the glass of their fool's face; only, unlike sir palamedes, they admire it. moral and spiritual narcissi, they perish in the waters of illusion. a friend of mine, a solicitor in naples, has told me strange tales of where such self-adoration ends. and the subtlety of the devil is shown particularly in the method by which such neophytes are caught by the black brothers. there is an exaggerated awe, a solemnity of diction, a vanity of archaic phrases, a false veil of holiness upon the unclean shrine. stilted affectatio

ALEXANDRIAN BOOK OF SHADOWS OCCULT

reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for beh

a circle, alternately man and woman, about the cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, w

o the cauldron, the lance to the grail, spirit to flesh, man to woman, sun to earth. saluting hps with wand, he joins the coven in their circle. hps picks up a sprinkler and stands by the cauldron, saying: hps: dance ye about the cauldron of cerridwen, the goddess, and be ye blessed with the touch of this ccnsecrated water; even as the sun, the lord of life, ariseth in his strength in the sign of the waters of life. hp leads a slow circle dance deosil about the cauldron. as each passes, hps sprinkles them with water from it. cakes and wine follow and dances, rites and games as the hps shall direct. a balefire may be lit and leaped. notes l based on stewart farrar's what witches do, which is based on alex sander's bos there's a similar ritual given as "a beautiful old fire rite to the horne

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

r hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work by the tibetan with alice a. bailey is revealed in her unfinished autobiography, published in 1951. this includes the circumstances of her f

ians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of varuna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic motion increased the endless flow. the ripple of the forms was seen "aum" said the mighty one "let the builders deal with matter" the molten solidified. the solid forms were bui

by the lords of love, and following their twofold work will come the radiant lords of power. the buddhas of creation from out the past have come. the buddhas of love are gathering now. the buddhas of will at the final turn of the third major wheel will flash into being. the end will then be consummated. stanza x the fifth progresseth and from the remnants of the fourth multiplied and reproduced. the waters arose. all sank and was submerged. the sacred remnant, in the place appointed, emerged at later date from out the zone of safety. the waters dissipated. the solid ground emerged in certain destined places. the fifth o'er-ran the sacred land, and in their fivefold groups developed the lower fifth- 20- a treatise on cosmic fire copyright 1998 lucis trust they passed from stage to stage. t

ll. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of their karma. the waters came and swept away the progenitors of the fluidic spawn. the separating fifth built in the rupa sphere the concrete forms of thought. they cast them forth. they peopled the lower four, and like a black and evil cloud shut out the light of day. the higher three were hid* the war upon the planet had been waged. both sides descended into hell. then came the conqueror of form. he drew on t

. the microcosmic resemblance to the great life of the planet is seen in the fact that both forms are but outer sheaths or frameworks, sheltering an inner "vault; both forms are hollow, both have their negative and positive extremities, their poles, so to speak, and internally much proceeds affecting the outer evolutions. one of the most occult of the planets, neptune, presides over the "devas of the waters; their presiding deva lord, varuna, the raja of the astral plane, being an emanation from that planet. students will find it of profound interest to study the close interaction therefore between: 1. the sixth plane, the astral plane, and the sixth subplane of the physical plane, the liquid subplane. 2. the sixth subplane of each plane in the solar system, and their relation to each othe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

spect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosmic christ (expressing himself through a solar system) or the individual christ the potential saviour within each human being. this is the "christ in you, the hope of glory (col. i:27) if the student will also study the fish avatar of vishnu he will learn still more. 2. the fish swimming in the waters of matter, an extension of the same idea only carried down to its more obvious present expression, man as the personality. where there is no longing for any object whatsoever, and where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the fo

onqueror and not slave "the fivefold one hath entered into peace, yet walks our sphere. that which is dense and dark now shineth with a clear pure light, and radiance poureth from the seven sacred lotuses. he lighteneth the world, and irradiateth the nethermost place with fire divine. that which hath hitherto been restless, wild as the ocean, turgid as the stormy sea, lies quiet and still. limpid the waters of the lower life and fit to offer to the thirsty ones who, groping, cry of thirst. that which hath slain and veiled the real for many lengthy aeons is itself slain, and with its death the separated life is ended. the one is seen. the voice is heard. the real is known, the vision glimpsed. the fire of god leaps upward into a flame. the darkest place receives the light. the dawn appears

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and water

ater meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering

those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise

rds is reduced, and silence in speech is cultivated, will it be possible for the word to make its power felt on the physical plane. only when the many voices of the lower nature and of our environment are silenced, will the "voice that speaketh in the stillness" make its presence felt. only when the sound of many waters dies away in the adjustment of the emotions will the clear note of the god of the waters be heard. people seldom realize the potency of a word, yet it is stated "in the beginning was the word, and the word was god. without him was not anything made that was made" when therefore we read those words our minds go back to the dawn of the creative process when, through the medium of sound, god spoke and the worlds were made. it has been said that "the chief agency by which natur

ey develop the capacity to apprehend it, and knowing also that the love and wisdom and understanding of the watching elder brothers are back of every aspiring son of god, e'en though apparently (and wisely) he is left to wrestle through to the light in the strength of his own omnipotent soul. rule five three things engage the solar angel before the sheath created passes downward; the condition of the waters, the safety of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service- 91- a treatise on white magic copyright 1998 lucis trust the soul and its thought-forms. heart, throat and eye. the awakening of the centres. the soul and its thought-forms we have been dealing with the processes of creation as they concern: 1. the creat

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

tween the forces of the night and day? why thus unmoved and calm, untired and unafraid? quality. endurance and fearlessness. 5. see you not god in all, the life in all, and love in all? why separate yourself and leave behind the loved and the well-known? quality..power to detach oneself- 58- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6. can you arrest the waters of the sixth great sphere? can you stem the flood? can you recover both the raven and the dove? can you, the fish, swim free? quality..overcoming the waters of the emotional nature. this out-going ray of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in their synthesis, the human with the intellect functioning. 4. then he blended this synthesis with a higher spiritual factor and brought to the birth another kingdom in nature, the fifth. christ, having produced in himself one unification or at-one-ment after another, for the benefit of humanity, appears before john the baptist, and passes through the second initiation, that of purification in the waters of jordan. through the process of baptism, and through the temptations which followed, he evidenced his maturity, faced his mission, and demonstrated to the world his purity and his power. the third initiation, that of the transfiguration, testified to the fact of the at-one-ment which christ made between soul and body. integration was complete, and the consequent illumination was made

el for spiritual force. there is psychic purity, which is a rare thing to find, and mental purity. the word "purity" comes from the sanskrit word pur, which means freedom from alloy, from limitation and from the imprisoning of the spirit in the chains of matter. there can be no achievement without purification; there is no possibility of our seeing and manifesting divinity without passing through the waters that cleanse. in the world today a great cleansing is going on. an "ascetic purification" and an enforced abstinence from much that has hitherto been deemed desirable, is going on in the world, and none of us can escape it. this is due to the breakdown of the economic system and the many other systems which are proving ineffectual in the modern world. purification is being forced upon u

water became for the first time of general interest and of general use for sanitation and irrigation. the control of water and its utilisation as a means of transportation on a world-wide scale became possible. the use of water in our homes is now so universal that we hardly realise what the world must have been like prior to this use. christ in this great initiation, entered into the stream, and the waters passed over him. in india this initiation is called that of "entering the stream" and he who undergoes it is regarded as having demonstrated both physical and psychic purity. in considering this initiation we must- 62- from bethlehem to calvary copyright 1998 lucis trust remember that two kinds of baptism are referred to in the story "john answered, saying unto them all, i indeed baptis

e new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know it. the new testament opens with the appearance of a dove one the symbol of the raging waters, the other the symbol of the waters of peace. through christ and the unfoldment of the christ life in each human being will come "the peace which passeth understanding."23 standing there in the waters of jordan, christ faced the world as man. standing upon the top of the mount of transfiguration, he faced the world as god. but in this initiation, he stood on a level with his brethren and demonstrated purity and peace. let

evoked from jesus the demand that forgiveness be accorded. but when life experience has played its part, we have again the "babe in christ" ignorant of the laws of the spiritual kingdom, yet released from the darkness and ignorance of the human kingdom. in the second word from the cross we have the recognition of the baptism episode, which signified purity and release through the purification of the waters of life. the waters of john's baptism released from the thraldom of the personality life. but the baptism to which christ was subjected through the power of his own life, and to which we are also subjected through the life of christ within us, was the baptism of fire and of suffering, which finds its climax of pain upon the cross. that climax of suffering, for the man who could endure u

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

s 'order from chaos, o pilgrim on the way of death, this is the way for you. love you must learn. dynamic will you have. the right use of destruction for the furtherance of the plan, must be the way for you. adherence to the rhythm of the planet will release the hidden blessed one and order bring" ray two "the blessed one built him an ark. stage by stage he built it, and floated upon the bosom of the waters. deeply he hid himself, and his light was no more seen, only his floating ark. his voice was heard 'l have built and strongly built, but am a prisoner within my building. my light is hidden. only my word goes forth. around me lie the waters. can i return from whence i- 21- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust came? is the word strong

down the ages, and it is the major task undertaken by disciples at this time. it might be added here that the new group of world servers is composed of those who are engaged in this work for the race, and every person who builds his bridge joins this group of occult "bridge-builders. there is, therefore, something symbolic about the work of our modern bridge builders who join the chasms and span the waters and thus give concrete evidence of the work being done today by advanced humanity. it now becomes possible to consider the process whereby a man bridges the gulf or gap (speaking symbolically) which exists between the personal lower self and the higher self, as the latter functions in its own world. this has to be bridged before at-one-ment can be achieved and complete integration of th

er, even though necessarily present. in law three, the sacrificing god and the god of the dualities come under certain influences which produce more easily recognised effects. by his death and by his victory over the pairs of opposites, the disciple becomes so magnetic and vibrant, that he serves the race by becoming what he knows he is. immersed, physically, from the angle of the personality, in the waters of earthly existence, yet at the same time he is aware in consciousness of other conditions, of his essential purpose in dying for other lives, and aware also of the method which he must employ in achieving and attaining the releasing equilibrium. when these ideas are dominant in the mind, he can serve his fellow men. these laws have this effect only as they emerge in the consciousness

over. the soul is in complete control; no sense of separativeness is again possible. 4. the channel through which this synthesising and creative energy pours down is as follows: a. from the monad to the love petals of the egoic lotus. b. from these love petals to the astral vehicle, energising all astral matter found in the equipment of the phenomenal man "the spirit of god moves upon the face of the waters" c. from thence to the solar plexus centre. d. from that centre to the heart centre. the needed duality connected with the astral body thus appears. we have here also a correspondence to the descent of the fire of the will to the base of the spine with its subsequent raising, along the spinal column, to the head. the third ray disciple, employing the technique of fusion, finds that: 1

ive. to these forces the unenlightened masses react; for them they are the line of least resistance. when we say masses, we refer to all who do not truly think, but who believe and who accept on the lower or ordinary levels of consciousness. 2. the incoming forces of the aquarian age. these are having a wide and general effect upon the ethers around the earth, upon the vegetation everywhere, upon the waters of the planet, and upon all human beings in the world today who are learning to think. the aquarian inspiration is being registered by all who come under the influence of the new "schools of thought, so-called. the interpretation of the sensed ideals may be in error, but the power to respond to the new forces is there, and the effect upon the mind and brain is real and lasting. one of t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

l plane where i work and where dwells and works your soul; the lower point or apex touches the top of your head. then see, pouring down, via the triangle, a stream of light, golden in colour and not white. it is more light orange than white. see this flooding your whole body. when you have visualised this as perfectly as possible, then rest back in that light and bathe in it as you would bathe in the waters of the sea. see it permeating every part of your physical equipment and let it do its work without your having any definite ideas as to what should be accomplished. the rest of the activity is in my hands and you can safely leave it to me. this exercise will aid you in handling your life problem and your service, until such time as you enter into that light wherein consciousness awakens

ill come when one will feel differently. this aptly describes you. my problem is how to help you back to happy, significant living, my brother. almost all that i can say to you at this stage will fall on listening and willing but uncomprehending ears. should i commend you for successful work, you care not. but, my friend, you have cleaned house; you have fought a good fight; you have gone through the waters of purification and come through on the other side. you have stood steady and held the ground gained e'en though you realise it not. but so great is your psychic fatigue that you see not the gains. you care not for the future nor for the past. life has been hard and your problems great. all that was in you has been expended in facing up to life and to your initial problems; you believe

me i copyright 1998 lucis trust "the assuaging waters cool. they slowly bring relief, abstracting form from all that can be touched. the quivering fever heat of long repressed desire yields to the cooling draught. water and pain negate each other. long is the process of the cooling draught "the burning fire releases all that blocks the way of life. bliss comes and follows after fire, as fire upon the waters. water and fire together blend and cause the great illusion. fog is the product of mist and steam and noise, veiling the light, hiding the truth and shutting out the sun "the fire burns fiercely. pain and the waters disappear. cold, heat, the light of day, the radiance of the rising sun and perfect knowledge of the truth appear "this is the path for all who seek the light. first form, a

ilderment, for they who use the fire of mind during the early stage are lost within a light illusory "fierce grows the heat; next comes the loss of power to suffer. when this stage has been outgrown, there comes the shining of the unobstructed sun and the clear bright light of truth. this is the path back to the hidden centre "use pain. call for the fire, o pilgrim, in a strange and foreign land. the waters wash away the mud and slime of nature's growth. the fires burn the hindering forms which seek to hold the pilgrim back and so bring release. the living waters, as a river, sweep the pilgrim to the father's heart. the fires destroy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times

vision of reality at all. it is based on theological interpretations and human selfishness; it is founded on the misery of mankind and on the failure of disciples and aspirants everywhere to grasp the true nature of love and the real vision of the hierarchical plan. it is the fire of love which he will bring; it is the message of the purificatory fire which he will sound; he will not teach anent the waters of purification, as has hitherto been the symbolic imparted truth; he will impart the fire which burns and destroys all barriers in man's nature, all separating walls between individuals, between groups and between nations. are you prepared as individuals, as disciples and aspirants to submit yourselves to this fire? when a man becomes a chela in the light, certain developments take pla

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

ntary expresses these ideas in the following terms "the fire blazed forth and through that fire i died to life and so was born to death. and then again i died to form (aries- 59- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the heat of earth, the fiery temper of the mother, destroyed the form, released the soul and so the lesser self was killed (scorpio. the waters drowned the man. the fish was made to disappear. it then appeared again only to die or else to die and bring salvation (pisces. thus there are symbolically the death through fire, the death through earth and the death through water burning, suffocation and drowning but, in this world cycle, the death through air is not either known or understood. there are not therefore four deaths, as

ve and selflessness triumph this lowest aspect vanishes and disappears. it is to the "fall" of the highest aspect that the symbolism refers, and then later to the fall or disappearance of all that is base and low. love is fallen and blinded when desire is rampant; desire vanishes when love triumphs. neptune is often spoken of as falling in this sign and for the same reasons. neptune is the god of the waters, and is esoterically related to pisces. it should be noted that both neptune and jupiter are exalted in cancer, the great sign wherein the desire for incarnation finds its fulfilment; the power of both is lessened in virgo, wherein the first signs of the christ consciousness are felt; both fall in capricorn, when the christ life and consciousness come to full fruition. there is much, as

christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they were written in our archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same ancient writing in the following words. ancient one dies by drowning. such is the test. the waters envelop him and there is no escape. he drowns. the fires of passion are then quenched. the life of desire ceases its appeal and to the bottom of the lake he now descends. later, he re-ascends to earth where the white horse waits his coming. and this he mounts, proceeding towards the second death (that is, towards pisces. the reference here to sagittarius is clear. the disciple after the

astrology of the future and will begin to be understood when group awareness and continuity of consciousness are established among men. however, as a form of mental gymnastics and as indicating possibilities, the concept is of use to you, for it widens your horizon and indicates the marvellous scope of the divine plan and the synthesis underlying manifestation. neptune is as you know, the god of the waters, and the term "water" covers many angles of the- 163- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust esoteric wisdom, such as: 1. the whole concept of matter universal and itemised. 2. the "waters of substance" 3. the ocean of life. 4. the world of astral glamour and reaction. 5. the astral plane as a whole. 6. the desire and the emotional nature

soterically that which water has begun. in cancer, the purificatory waters of experience begin their beneficent work. this is begun upon the cardinal cross because that cross deals only with wholes and, therefore, with mass experience. in scorpio, the purificatory waters of testing and trials are applied. this takes place upon the fixed cross and their effect is drastic in the extreme. in pisces, the waters of purification are applied through daily life and the processes of incarnation; they apply to the "fish swimming in the waters of matter and finding there its sustenance" this is upon the mutable cross of ordinary material existence and experience. thus the influence of the three crosses is brought to bear upon the incarnated son of god upon the wheel of ordinary life and in the usual

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

sease, psychological problems, illness and death. this must obviously be so when the vast number of energies and forces which constitute man's being and form his environment are brought into relation with each other. every human being is, in reality, like a miniature whirlpool in that great ocean of being in which he lives and moves ceaselessly in motion until such time as the soul "breathes upon the waters (or forces) and the angel of the presence descends into the whirlpool. then all becomes still. the waters stirred by the rhythm of life, and later stirred violently by the descent of the angel, respond to the angel's healing power and are changed "into a quiet pool into which the little ones can enter and find the healing which they need" so says the old commentary. the centres and the

m of materialisation of either physical health or money. ponder on this and realise that fifth ray methods carry through to the physical plane; there they engender conflict and eventually produce a physical precipitation of the desired nature. in what i have said anent the fifth ray techniques, i have given more hints and information than in any of the others. 6. the sixth ray technique. cleaving the waters, let the power descend, the healer cries. he minds not how the waters may respond; they oft bring stormy waves and dire and dreadful happenings. the end is good. the trouble will be ended when the storm subsides and energy has fulfilled its charted destiny. straight to the heart the power is forced to penetrate, and into every channel, nadi, nerve and spleen the power must seek a passag

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

th which you should now concern yourself. i would call it "the fire of comprehension" it is closely related to the blinding light of realisation, but ever precedes it because it destroys all the glamours which may hide or veil the immediate point of illumination for the disciple. you have approached this fire from the standpoint of the emotional nature and it has been associated in your mind with the waters of the astral plane, thus producing the symbols of mist and fog which are ever caused by the bringing together of fire and water. this concept has conditioned your thinking. i would have you now consider glamour in the light of the fires of comprehension. there comes a time in the disciple's life when he must assume that he knows; he must take the position that he comprehends, and must

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

fted from one part of a country to another; families and homes are broken up; there is intense fear, hopeless looking into the future, bewildered questioning, suicide and murder; the smoke of countless fires blackens the skies; the seas are strewn with dead and with wrecked vessels; the thunder of guns and the noise of exploding bombs are heard in approximately twenty countries; war rises up from the waters, marches over the lands and descends from the skies. it is to this situation that the old order has brought humanity. it is to this disaster that man's cruelty and selfishness have tended; no nations are exempt from this criticism, and all are more rapidly moved by selfish purpose than by the spirit of sacrifice. even idealistic america can only be aroused into action by an appeal to he

cendence will call forth increasing recognition. it marks the next major phase in the manifestation of divinity in man; it signifies domination over physical law and humanity's imminent triumph over the forces which have for so long held him to earth. of this transcendence the present mastery over the air is the symbol. man is rapidly mastering the four elements. he cultivates the earth; he rides the waters; he controls the electrical fires of the planet, and he flies triumphant through the air. the question now emerges: what, my brothers, next? another transcendence lies ahead. it is one of the things which the coming avatar will reveal. with the lesser leaders, whom the human spirit evokes to its assistance, i shall not deal. i seek to unfold somewhat the doctrine of divine messengers, o

hall he also reap" but the materialistic law of hate and of separation must be negated and offset. the problem with which the christ is faced is wellnigh from the human angle insoluble. he will require the united effort of all men of goodwill to stem the rising tide of hate the floodgates of which were opened by germany when she began her attacks upon the jews; she is now in danger of drowning in the waters which she has set loose. there is also a rising tendency to separation among certain of the allied nations, with which the christ must deal. several of them are as houses divided against themselves. such are poland, france, yugoslavia and greece. how can their differences be reconciled? the hate of those who have suffered at the hands of the axis powers, or as a result of war conditions

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

owered, and then the drought arrived and man removed himself. that which had nourished and contained his life became an arid waste and naught was left but bones and dust and a deep thirst which naught in sight could satisfy" yet to the initiate consciousness it remains clear that the desert land must be made anew to flourish like a rose and that his task is the restoration (by the distribution of the waters of life) of its pristine beauty, and not the beauty of its false flowering. he demands, therefore, upon the note of the lower aspect of the personality (i am talking in symbols, that this flowering forth should take place according to the plan. this involves upon his part a vision of that plan, identification with the underlying purpose, and the ability through the medium of the higher

ealisation. he knows that he must return (if such a foolish word can suffice) to the "seas" which he has left behind, and there dissipate the glamour. but he works now from "the air above and in the full light of day" no longer does he struggle in the waves or sink immersed in the deep waters. above the sea he hovers within the ocean of light, and pours that light into the depths. he carries thus the waters to the desert and the light divine into the world of fog. yet he never leaves the place of identification, and all that he now does is carried forward from the levels attained at any particular initiation. all that he does "upon the desert, and over the seas" is undertaken through the power of thought, which directs the needed energy and certain- 42- a treatise on the seven rays- volume

focus upon the way. in other words, you have the states of individualisation, of initiation, and of identification. the relation between the listening of the aspirant and the knowledge of the initiated disciple has been expressed for us in a certain ancient writing as follows "dimly the one who seeks hears the faint whisper of the life of god; he sees the breathing of that whisper which disturbs the waters of his spatial life. the whisper penetrates. it then becomes the sound of many waters and the word of many voices. great is the confusion but still the listening must go on. listening is the seed of obedience, o chela on the path. more loudly comes the voice; then suddenly the voices dim and listening now gives place to knowing the knowledge of that which lies behind the outer form, the

tral-mental-soul. when this state of consciousness has been achieved and the "waters" of the astral body are quiet and can reflect the beautiful and the true, and when his emotions have been purified by intense self-effort, then the disciple can step into the baptismal waters; he is then subjected to an intense purificatory experience which, occultly speaking, enables him "for ever to step out of the waters and be no longer in danger of drowning or of submergence; he can now "walk on the surface of the sea and with safety proceed onward towards his goal" the effect of sixth ray activity upon the mental nature is, as you may imagine, a tendency first of all to the crystallising of thought, a reaction to imprisoning ideologies, and a fanatical mental adherence to mass ideals, with no underst

ALICE BAILEY THE LABOURS OF HERCULES

ecause he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could deter him. vulcan gave him a golden breastplate, magnetic and protective, the symbol of energy, emanating from high sources of spiritual power, which will enable the aspirant to undertake the twelve labors and go forward unafraid. from neptune, the god of the waters, he received horses. the symbology underlying this gift is very interesting. horses, as well as neptune, the god of the waters and the deity of the watery, emotional nature, stand for the capacity to be carried away by either a line of thought or an emotional reaction. this emotional, fluidic nature, with its sensitivity and its power to feel, when rightly used and subordinated to godli

ing towards the holy place "within myself i felt the urge and sought my teacher. told by the great presiding one, he sent me on the way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the lig

is was to be accomplished, and all that hercules knew was that the bull was sacred, that it was born from the sea, and that its destiny was to be offered in sacrifice to minos. hercules, therefore, travelled to crete and searched all over the island, pursuing the bull from place to place until at last he cornered it. then, we are told, he rode the bull, like a horse, across the island and through the waters which separated crete from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercule

ughtered, it is ridden and guided, and under the mastery of the man. there are potencies and faculties hidden in the human being that, when developed and unfolded, may bring new powers to bear upon this problem. but, in the meantime, what shall the aspirant do? certain suggestions may be made: 1. ride, control and master the bull and let the aspirant remember that the bull has to be ridden across the waters to the mainland; which means that the solution of the whole sex problem will come when the disciple subordinates his separated personal island self to group purpose and endeavor, and begins to rule his life by the question "what is best for the group with which i am associated" it is by doing this that the bull is ridden to the mainland. 2. use common sense. the ancient meaning of the w

point marks his way" and the great presiding one replied "let him proceed" happy and confident, hercules went on, sure of himself and with new courage for the search. now to the west he turned himself and, turning thus, he met disaster. he entered without thought upon the third great test and failure met him and for long delayed his steps. for there he met busiris, the great arch-deceiver, son of the waters, of close kin to poseidon. his is the work to bring delusion to the sons of men through words of seeming wisdom. he claims to know the truth and with quickness they believe. he speaks fair words saying "i am the teacher. to me is given knowledge of the truth and sacrifice for me. accept the way of life through me. i know, but no-one else. my truth is right. all other truth is wrong and

ANALYSIS OF THE 5 6 INITIATION

e thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to

le movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the ca

ANATHEMA OF ZOS

honest than men. within this heterogenousness of difference, reality is hard to realize; evacuation is difficult. these spiritualists are living sepulchers. what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget rig

APOCRYPHON OF JOHN

ere exists another god. for if there were no other one, of whom would he be jealous "then the mother began to move to and fro. she became aware of the deficiency when the brightness of her light diminished. and she became dark because her consort had not agreed with her" and i said "lord, what does it mean that she moved to and fro" but he smiled and said "do not think it is, as moses said 'above the waters' no, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. and she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. and she did not dare to return, but she was moving about. and the moving is the going to and fro "and the arrogant one took a power from his mother. for he was ignorant, thin

ARADIA GOSPEL OF THE WITCHES

ulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparmiando.as appetite comes by eating and craving,profit results from labour and saving.t o be born in a full mo

BASIL VALENTINE TWELVE KEYS

ant to develop from this seed, and what use do you wish to make of it? there can be no doubt, then that it must be the root, or first substance, of metals, from which all metals derive their origin. it is, twelve keys of basil valentine 11 of 95 therefore, necessary that we should now proceed to speak of the generation of the metals. in the beginning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be appre

BLAVATSKY H P ANTHROPOGENESIS

cal and anthropological, or rather phallic, notions. samothrace is known historically to have been famous in antiquity for a deluge, which submerged the country and reached the top of the highest mountains; an event which happened before the age of the argonauts. it was overflowed very[[footnote(s* vide "adam-adami" in part ii. of this volume[[vol. 2, page] 5 the secrets of kouyunjik. suddenly by the waters of the euxine, regarded up to that time as a lake* but the israelites had, moreover, another legend upon which to base their allegory: the "deluge" that transformed the present gobi desert into a sea for the last time, some 10 or 12,000 years ago, and which drove many noahs and their families on to the surrounding mountains. as the babylonian accounts are now only restored from hundreds

or an idea, of mr. p. l. sclater, who asserted, between 1850 and 1860, on zoological grounds the actual existence, in prehistoric times, of a continent which he showed to have extended from madagascar to ceylon and sumatra. it included some portions of what is now africa; but otherwise this gigantic continent, which stretched from the indian ocean to australia, has now wholly disappeared beneath the waters of the pacific, leaving here and there only some of its highland tops which are now islands. mr. a. r. wallace, the naturalist "extends the australia of tertiary periods to new guinea and the solomon islands, and perhaps to fiji" and from its marsupial types he infers "a connection with the northern continent during the[[footnote(s* see volcker "mythological geography" pp. 145 to 170[[v

lew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring forth men, men of your nature. give them their forms within. she will build coverings without. malesfemales will they be. lords of the flame also" 13. they went each on his allotted land: seven of them each on his lot. the lords of the flame remain behind. they wou

t made even their first approach to appearance on this earth. such is the opinion of the great french naturalist, who gives thereby a terrible blow to darwinism[[vol. 2, page] 57 the "double dragon" 7. displeased they were. our flesh is not there (they said. this is no fit rupa for our brothers of the fifth. no dwellings for the lives* pure waters, not turbid, they must drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double

[[footnote(s* but see the difficulties suggested later, in the works of various geologists, against this theory. compare sir r. s. bull's article in "nature (dec. 1, 1881, and also what the american geologists say[[vol. 2, page] 65 divine will becomes eros. 10. when they (the rupas) were destroyed, mother-earth remained bare* she asked to be dried (a (a) the time for its incrustation had arrived. the waters had separated and the process was started. it was the beginning of a new life. this is what one key divulges to us. another key teaches the origin of water, its admixture with fire (liquid fire it calls it* and enters upon an alchemical description of the progeny of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the

BLAVATSKY H P COSMOGENESIS

onally. in the sense and perceptions of finite "beings" that is non-"being" in the sense that it is the one beness; for, in this all lies concealed its coeternal and coeval emanation or inherent radiation, which, upon becoming periodically brahma (the male-female potency) becomes or expands itself into the manifested universe. narayana moving on the (abstract) waters of space, is transformed into the waters of concrete substance moved by him, who now becomes the manifested word or logos[[footnote(s* see "vedanta sara" by major g. a. jacob; as also "the aphorisms of s'andilya" translated by cowell, p. 42* nevertheless, prejudiced and rather fanatical christian orientalists would like to prove this pure atheism. for proof of this, see about major jacob's "vedanta sara" yet, the whole antiqui

" of the "one" element. this breath, as seen, can never cease, not even during the pralayic eternities (see "chaos, theos, kosmos" in part ii) but the "breath of the one existence" does not, all the same, apply to the one causeless cause or the "all be-ness (in contradistinction to all-being, which is brahma, or the universe. brahma (or hari) the four-faced god who, after lifting the earth out of the waters "accomplished the creation" is held to be only the instrumental, and not, as clearly implied, the ideal cause. no orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the purana, that treat of "creation" therein brahma is the cause of the potencies that are to be generated subsequently for the work of "creation" when a translator says "and from him

es) over the slumbering waters of life (a[[vol. 1, page] 64 the secret doctrine (a) the pythagorean monad is also said to dwell in solitude and darkness like the "germ" the idea of the "breath" of darkness moving over "the slumbering waters of life" which is primordial matter with the latent spirit in it, recalls the first chapter of genesis. its original is the brahminical narayana (the mover on the waters, who is the personification of the eternal breath of the unconscious all (or parabrahm) of the eastern occultists. the waters of life, or chaos- the female principle in symbolism- are the vacuum (to our mental sight) in which lie the latent spirit and matter. this it was that made democritus assert, after his instructor leucippus, that the primordial principles of all were atoms and a v

efinite chemical combination of oxygen and hydrogen, thus giving a specific meaning to a term used by occultists in a generic sense, and which is used in cosmogony with a metaphysical and mystical meaning. ice is not water, neither is steam, although all three have precisely the same chemical composition- stanza iii- continued. 2[[3 "darkness" radiates light, and light drops one solitary ray into the waters, into the mother deep. the ray shoots through the virgin-egg; the ray causes the eternal egg to thrill, and drop the non-eternal (periodical) germ, which condenses into the world egg (a (a) the solitary ray dropping into the mother deep may be taken as meaning divine thought or intelligence, impregnating chaos. this, however, occurs on the plane of metaphysical abstraction, or rather th

a symbol, modified and adapted to the religion of every country. en-soph is called the "fiery soul of the pelican" in the book of numbers (see part ii "the hidden deity and its symbols and glyphs) appearing with every manvantara as narayan, or swayambhuva (the[[footnote(s* whether the genus of the bird be cygnus, anser, or pelecanus, it is no matter, as it is an aquatic bird floating or moving on the waters like the spirit, and then issuing from those waters to give birth to other beings. the true significance of the symbol of the eighteenth degree of the rose-croix is precisely this, though poetised later on into the motherly feeling of the pelican rending its bosom to feed its seven little ones with its blood* the reason why moses forbids eating the pelican and swan, classing the two amo

BLUE EQUINOX

n divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the

the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that hee

ure of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure the equinox 86 consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the threshold stood the fulminant fi

yself into the boat and sat in the fore part, which was high and covered by a sort of hood. presently, it struck me that the man was not living but dead. death. we then drifted in a mist, and all became blank for a while; the memory of boat, man and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed

breath of the one-soul, the voice which filleth all, thy master.s voice. this verse teaches the concentration of the kundalini in the ajna cakra .breath. is that which goes to and fro, and refers to the uniting of shiva with sakti in the sahasrara (see the equinox) the equinox 20 38 .tis only then thou canst become a .walker of the sky. who treads the winds above the waves, whose step touches not the waters. this partly refers to certain iddhi, concerning understanding of devas (gods, etc; here the word .wind. may be interpreted as .spirit. it is comparatively easy to reach this state, and it has no great importance. the .walker of the sky. is much superior to the mere reader of the minds of ants. 39. before thou set.st thy foot upon the ladder.s upper rung, the ladder of the mystic sounds

BOOK OF ENOCH

message is outlined between 12.4 and 13.2. enoch describes the terror among the runaways when they discover they have been found. enoch explains how the runaways decided to send a letter (13.4--6, begging forgiveness, and enoch is given the job of writing and delivering this letter. enoch does not disclose the actual contents of their letter or much about how it was delivered. he says he went to the waters of dan (lake van) and read it out, and a reply came to him in a dream (13.7-8, but he also says at 12.1-2 that he had disappeared because he was with the watchers. 12.1] and then enoch disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoc

able, from then on, to speak, and they did not raise their eyes to heaven, out of shame for the sins, for which they had been condemned. 13.6] and then i wrote out the record of their petition, and their supplication in regard to their spirits, and the deeds of each one of them, and in regard to what they asked; that they should obtain absolution and forbearance. 13.7] and i went and sat down by the waters of dan, in dan, which is southwest of hermon; and i read out the record of their petition, until i fell asleep. 13.8] and behold a dream came to me, and visions fell upon me, and i saw a vision of wrath; that i should speak to the sons of heaven and reprove them. 13.9] and i woke up and went to them, and they were all sitting gathered together as they mourned, in ubelseyael, which is be

and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it

but they will be blessed and increase on the dry ground in the name of the lord" 67.4] and they will shut up those angels, who showed iniquity, in that burning valley, which my great-grandfather enoch had shown to me previously, in the west, near the mountains of gold and silver and iron and soft metal and tin. 67.5] and i saw that valley, in which there was a great disturbance, and a heaving of the waters. 67.6] and when all this happened, from the fiery molten metal, and the disturbance, which disturbed the waters in that place, a smell of sulphur was produced, and it was associated with those waters. and that valley of the angels, who led men astray, burns under the ground. 67.7] and through the valleys of that same area, flow out rivers of fire where those angels will be punished, who

BOOK T

lled the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the

tral branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem w

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

http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. i

t are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. earth of fire princess and empress of the salamanders. throne of the ace of wands. ix. the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the

BOOK OF BLACK SERPENT

is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistenin

ot sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert lan

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thought, have similar effec

the hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginning and the end of time. i am in the hgat of the sun and the coolness of the breeze. the spark of life is within me as is

our hands and down through your arms. feel the energies rippling down through your body, down through your legs, all the way to your toes. feel the fire within you. feel the fire. now you lower your arms and, turning back towards the hedgerow, you leave the hillock and continue on along the side of the field. as you walk you become aware of a new sound the sound of a running stream. a tinkling of the waters rushing over and around pebbles and small stones reaches your ears and draws you forward. you reach the end of the hedgerow and see a small wood set back behind it. from out between the trees runs the stream, bubbling and bustling on its way to it knows not where. it curves out and around, to rush off and disappear from view on the far side of the hedgerow you followed. you drop down to

BUDGE E

onsists of the same gods, and they occupy the same positions in the boat as they did in the first division. it is, however, important to notice that immediately in front of ap-uat we see two serpents, which are called isis and nephthys respectively, occupying the front of the boat. no carpet or mat hangs over the bows of the boat, and the utchat is not represented on its side; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and its celestial and solar character is attested by the sign for "heaven" and the utchat

eper-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third division of the tuat, which is passed through by the sun-god click to view the boat of af, the dead sun-god, in the third hour. during the third hour of the night, we see the boat of the god making its way over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind, and the goddess of the hour and a hawk-beaded deity, one of click to view the boat which capsizeth. the forms of hor

erpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of fire upon p. 99 click to view the kingdom of seker. p. 101 the top of it, which project from the long, narrow lake called netu, these are called the "blazing heads" along the lake are written, in two methods of writing "the gods who are in the ammahet weep when the boat hath passed them by on its way to the. tuat. and the waters which are here are like unto fire to those who are in them" in the upper register are- 1. the goddess amentit, standing with her arms stretched out in front of her at right angles to her body, and wearing the feather of maat on her head (see p. 87. 2. a group of nine large axes (four are broken away, the foremost surmounted by the crown of the north, and the hindmost by the crown of the

in this stream, descend ye on these waves, fill ye hap-ur, and arrive ye at its furrows, click to view hetemit. bekhkhit. tchetmit. senthes. for your members shall not perish, and your flesh shall not decay, and ye shall have dominion over your water, and ye shall have abundance according to my command, o ye whose duty it is to dwell in nu, together with those who have plunged themselves beneath the waters, and are in [his] following, and whose souls have life" 5. a lake of water. p. 230 6. four female figures, each bearing a serpent on her head and shoulders; the head of each reptile is raised above the head of its bearer, and its tail hangs down her back; their names are- 1. hetemit. 2. bekhkhit. click to view set-nehes. 3. tchetmit. 4. senthes. the text reads: p. 231 [paragraph continu

CASE PAUL F THE BOOK OF TOKENS

possesseth the quality of stability. it holdeth all things in solution, yet its own nature remaineth ever the same. 2 mem is the murmuring of this great sea of life: and by the addition of its letters, m i m, revealeth the number ninety, which representeth the operation of yesod through the ten lights of emanation. consider this well, o israel, for as yesod is the foundation of existence. so are the waters the substance of that foundation. from water do all forms have their beginning, even as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider what is the meaning of the letter mem with respect to its numbering as forty. here thou shalt see the figure of the four-fold elemental divisio

working through the ten sephiroth. all this is held in the primal water. that element of creative potency is the matrix of all things. 4 hear and forget not. i am both father and mother, and as mother, i am she who bringeth forth and nourisheth. yet this my maternal nature remaineth virgin and unsullied, though it be the womb of birth for countless thousands. 5 absorb thyself in this great sea of the waters of life. dive deep in it until thou hast lost thyself. and having lost thyself. then shalt thou find thyself again, and shalt be one with me, thy lord and king. thus shalt thou learn the secret of the restoration of the king unto his throne [122] m e m 6 and in this path of stability shall my knowledge of roots of being be united to the glorious splendor of the perfect knowledge which i

cts of life called "elements. i stands for fire; the first h for water; the v for air; and the second h for earth. since the numeral value of the character mem is 40, it represents 4 x 10, and this is an arithmetical symbol of what the text calls "the fourfold elemental division of my nature, working through the ten sephiroth" the great mother, aima, is also the great sea which is the root of all the waters. that sea is binah, the bringerforth and nourisher. here is the advice given by all mystical teachers. when the great sea is perceived as something pertaining to our inner life, we may learn to dive deep into it, thus losing the sense of personal separateness in our understanding of the perfect unity of the all. when we have lost the false, illusive, personal "self, we find the true, et

ll pains and sorrows the portals through which man passeth to the heart of the great mother. verily, the mother is the sea wherein swimmeth the fish, and the fish and the sea are one [129] t h e b o o k of t o k e ns 3 that one is the all, and entereth into all. everything that is, even those things which men account unclean. is an aspect of this all, which is myself. and as the fish is hidden in the waters of the sea, so is the secret of the one shut up within the semblance of the many. therefore is the fish a sign of the secret wisdom, for that wisdom is naught but the discovery of the one. 4 to thee, o israel, is the opening and the shutting of the gates. to thee, after many questionings of "what" and "which" shall appear as in a flash of lightning the unfolding of the secret. that dazz

peh) of the lord" but the authorized version is a translation made by theologians, who interpolated the noun "word. it does not occur in the original, and the rendering given by our author is at once more accurate and more illuminating [158] the meditation on tzaddi* thinkest thou, o seeker for wisdom, that thou bringest thyself into the light by thine own search? not so. i am the hook, cast into the waters of darkness, to bring men from their depths into the sphere of true perception. entering that sphere, they must die to their old selves, even as a fish cast upon the land must die. yet do they die only to live again, and what before seemed life to them now weareth the aspect of death. 2 men think they seek me, but it is i who seek them. no other seeker is there than myself, and when i f

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

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

ring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently i

va under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in p

f existence and the universe, but these i will share with all who come with willing heart and open mind. for they are not hidden from you, but are all round you in every season. i am in the moon as she passes through the sky, in the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, resto

nd to create this circle of light. may the circle be unbroken that i now make complete* carry the final taper to complete the circle in the west and join it to the burning west candle, saying: fire to fire, water to water, so does power increase* take a crystal from the dish and cast it into the cauldron, saying: so ripples the power to cleanse, seite 59 wicca01.txt to heal and to restore life to the waters of the planet, from whence it has departed* say a few words of healing, perhaps naming special waters you know and care about, and areas where there is no clean drinking water. if working in a group, each person can take it in turns to cast a crystal and add a few words of their own* blow out the four elemental candles in the reverse order in which they were lit, saying: may the circle

COLLIER IRENE CHINESE MYTHOLOGY

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

mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth subsided. nuwa ripped up more river rushes, willows, and branches to dam the bursting rivers. the waters, too, slowed down to a rumble and then flowed smoothly and swiftly to the sea. then nuwa salvaged the huge legs of a dead warrior turtle water war 47 to hold up the sky, like pillars, in the four corners of the world. as she propped up the northwest corner, however, the earth tilted up in the west and slipped down low in the east, and try as she might, she was unable to level the sky. f

nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick and forty thousand li in circumference. it was called wo jiao (the fertile scorch. sea waters that dashed upon it would evaporate and disappear instantly. this is the main reason why, even though all the waters or all the rivers and streams empty into the sea, the sea never overflows.7 water spinach is a nutritious plant. agricultural research magazine reports: the first historical record of cultivated water spinach, ipomoea aquatica, comes from the chin dynasty. originating in india and southeast asia, the plant is rich in iron, making it an ancient remedy for anemia.8 while it is a highly pr

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ncement" of the zapruder film was supposed to have "proved" that oswald was the lone assassin!)42 the sting it appears from the excellent research in final judgement that dallas and dealey plaza was full of different people and groups who, after the event, could be linked by investigators to the assassination. this was done to provide so many possible assassins and senarios for investigators that the waters would be seriously muddied. it is a classic diversion tactic. only a tiny few at the scene, the assassins in the mossad-cia-oas zr-rifle team, knew that the plan was to kill kennedy. the others were there for other reasons and among these groups, it seems, was a cia team who believed the plan was to fake an assassination attempt on the president. the idea, they believed, was to blame th

DAVID ICKE CHILDREN OF THE MATRIX

e north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clouds appearing and a heat so powerful that the waters boiled. the greenland eskimos told early missionaries that long ago the earth turned over. peruvian legends say that the andes mountains were ripped apart when the sky made war with the earth. brazilian myth describes how the heavens burst and fragments fell down killing everything and everyone as heaven and earth changed places. and the hopi indians of north america record that "the ea

degree of submergence appears to be closely related. the so-called bermuda triangle, between bermuda, southern florida, and a point near the antilles, has long been associated with atlantis. it is an area steeped in legends of disappearing ships and aircraft. submerged buildings, walls, roads, and stone circles like stonehenge, even what appear to be pyramids, have been located near bimini under the waters of the bahama banks and within the "triangle".27 so have walls or roads creating intersecting lines. some other facts that most people don't know: the himalayas, alps, andes, and at least most other mountain ranges, were only formed or reached anything like their present height around 12,000 years ago.28 lake titicaca on the peru-bolivia border is today the highest navigable lake in the

many lowland areas were raised to a great height. according to ancient accounts, supported by much other evidence, when the earth had settled down after the cataclysm, or cataclysms, the survivors began to return from the high mountains north of sumer in turkey and iran into the plains of mesopotamia. it was in the turkish mountains, on mount ararat, that the symbolic noah's ark came to rest when the waters receded, the bible claims.62 the sumerian tablets also relate how the anunnaki "gods" returned to rebuild and restore their devastated heartlands, and the civilisation that emerged from this is known to history as sumer. i think, however, that many parts of the sumerian tablets are actually referring to events on lemuria and atlantis. some researchers suggest that remains of the anunnak

same sumerian (aryan) and atlantean/lemurian sources. the later romans, another empire based on the sumerian/atlantean knowledge and bloodlines, knew barati as "fortune, a reference to barati's legend as the goddess of fortune.36 they symbolised and described her in the same way the phoenicians did with barati and the british do with britannia. the egyptians had a goddess called brith, goddess of the waters, another version of barati, and the minoans (sumerian-egyptians) on crete knew her as brito- martis, who, in turn, is associated with the goddess diana or artemis, other versions of the same theme.37 all this information is one solution to the "mystery" of why all the major symbols of the british isles came from the middle and near east. for instance, the flags of england (cross of st g

argon, ruler of the sumerian empire, and also known as king minos to the greeks, actually died in ireland" this story sums up how 64 children of the matrix ludicrous official history can be and how one mis-translation can make a complete pig's ear of what really happened. according to the accepted story, menes died after a reign of some 60 years when he was killed by a "kheb beast" that came from the waters of the nile. this "kheb beast" has been translated as hippopotamus. but, as waddell points out, the word "kheb" in egyptian also means wasp or hornet.42 pictographs relaying this story portray an insect that looks remarkably like a wasp or hornet and very unlike a friggin' hippo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his

DAVID ICKE THE BIGGEST SECRET

wn in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appearing and a heat sopowerful that the waters boiled. the greenland eskimos told early missionaries thatlong ago the earth turned over. peruvian legend says that the andes were split apartwhen the sky made war with the earth. brazilian myth describes how the heavens burstand fragments fell down killing everything and everyone as heaven and earth changedplaces. and the hopi indians of north america record that: the earth was rent in

s mu or lemuria now rests on the bed ofthe pacific.14 the so-called bermuda triangle between bermuda, southern florida, anda point near the antilles, has long been associated with atlantis. it is also an areasteeped in legends of disappearing ships and aircraft. submerged buildings, walls, roadsand stone circles like stonehenge, even what appear to be pyramids, have been locatednear bimini, under the waters of the bahama banks and within the triangle.15 so havewalls or roads creating intersecting lines.16 some other facts that most people dontknow: the himalayas, the alps and the andes, only reached anything like their presentheight around 11,000 years ago.17 lake titicaca on the peru-bolivia border is today thehighest navigable lake in the world at some 12,500 feet. around 11,000 years ag

oenicians symbolisedfigure 12: the phoenician depiction of barati (right) and the britishsymbol of britannia. they are the same deity and alternative namesfor queen semiramis in babylon and isis in egypt. 69barati and the british do with britannia. all were associated with water as you expectwith a sea-faring race like the phoenicians. the egyptians, too, had a goddess calledbirth, the goddess of the waters, and she was another mirror of barati because thearyan-phoenicians were the force behind egypt. birth was described by a babylonianemperor about 680 bc as a phoenician god across the sea38 in crete, anotherphoenician centre under the title minoan, their goddess was brito-martis. she was aphoenician goddess according to greek and roman legend (barati in other words) andthe divine daughte

erson who attained the highest rank in theegyptian mystery schools was called a muse, mose or. moses.7 manetho, the egyptianhistorian of the third century bc, quoted by the jewish historian, josephus, says that hewas a priest at heliopolis or on (place of the sun, and that afterwards he took thename of mosheh or moses.8 the word moses means: he who has been taken away, hewho has been put out from the waters, who has been made a missionary, an ambassador,an apostle.9 the chief priest in the egyptian temples was called eove or eov a, hencethe emergence of the name jehovah,10 and the hebrew language is really the sacredlanguage of the egyptian mystery schools.11 the general language of egypt was calledcbt, qbt or cbt, and is better known as copt or coptic. the sacred language of themystery sc

nes-le-chateau mysteries, and david wood and iancampbell in their books genisis and geneset (see figure 20. the goddess isis ismentioned in old records of rennes-les-bains, a short distance from rennes-le-chateau, and in the last century a statue of isis was found near the village.15 wood147and campbell suggest that rennes-le-chateau and rennes-le-bains translate as queenof the house and queen of the waters- the names given by the ancient egyptians totheir goddesses nephthys and isis.16 the area around rennes-le-chateau is one ofenormous power and importance within the earths energy grid and therefore became afocus from ancient times for those who understood this and knew how to harness theenergy. the modern world awoke to the story of rennes-le-chateau with henrylincolns bbc television fi

DEMONIC BIBLE

point of the "bath of consecration? external influences may never be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood

attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (

omb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark

ge of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark lord, you have awakened me from death and given me life. i have emerged from the waters of leviatan, as a new born babe from the womb. wrapped in a blanket of darkness, i shall nurse upon the breast of the great harlot. as you have given me life, i dedicate this life to thy service. receive my life as your own that we may become one in body, mind, and soul. accept my life as a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become

a host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts and sciences, and other secret things. he can discover unto thee what the earth is, and what holdeth it up in the waters; and what mind is, and where it is; or any other thing thou mayest desire to know. he giveth dignity, and confirmeth the same. he bindeth or maketh any man subject unto the magician if he so desire it. he giveth good familiars, and such as can teach all arts. he is to be observed towards the west. he is of the order of dominations. he hath under him 200 legions of spirits, and part of t

DIABOLUS

ead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the backbone of set. another title of set is smai, the egyptian name associated with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

tual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. gre

DION FORTUNE MYSTICAL QABALA

and in consequence we share in the rise and fall of the cosmic tides. 16. each symbol upon the tree represents a cosmic force or factor. when the mind concentrates upon it, it comes into touch with that force; in other words, a .urface channel, a channel in consciousness, has been made between the conscious mind of the individual and a particular factor in the world-soul, and through this channel the waters of the ocean pour into the lagoon. the aspirant who uses the tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. this results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers. 17. but just as the universe must be ruled by god, so must the many-sided soul of man be ruled by its god

as ama, the dark sterile mother, and aima, the bright fertile mother. we have already noted that she is called the great sea, marah, which not only means bitter, but also is the root of mary; and here we meet again the idea of the mother, at first virgin, and then with child by the holy spirit. 13. by the association of binah with the sea we are reminded that life had its primordial beginnings in the waters; from the sea arose venus, the archetypal woman. the association of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired saturn, quiet as a stone" max heindel speaks of the lords of form as among the earliest phases of evolution, and an inspi

a page 86 15. the yetziratic text also calls chokmah the crown of creation, thus implying that, like kether, it is overshadowing and external to, rather than imminent and absorbed in, the manifested universe. actually it is the virile force of chokmab which gives the impulse to manifestation, and thus is prior to manifestation itsel. the voice of the logos was crying "let there be light" long ere the waters were separated from the waters and the firmament appeared. this idea is further borne out in the phrase of the yetziratic text which speaks of chokmah as the splendour of unity, equalling it, thus clearly indicating its affinity to kether, unity, rather than to the planes of dualistic form. the word splendour, as used here, clearly indicates an emanation, or shining forth, and teaches u

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed matter of the world, thou god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; to thee are obedient the stars in the heights, and thou openest the mighty gates. thou art the lord to whom hymns of praise are sung in the southern heaven, and unto thee are adorations paid in th

art is fixed, and thy feet are watchful. thou art the heir of seb and the sovereign of all the earth* this festival took place on the 17th and 18th days of the month thoth; see brugsch, kalendarische inschriften, p. 235] footnote page liii seb hath seen thy glorious power, and hath commanded thee to direct the (11) universe for ever and ever by thy hand "thou hast made this earth by thy hand, and the waters thereof, and the wind thereof, the herb thereof, all the cattle thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [

ell doing, and they fall not to the ground until they have fulfilled their purpose. he giveth long life and multiplieth the years of those who are favoured by him, he is the gracious protector of him whom he setteth in his heart, and he is the fashioner of eternity and everlastingness. he is the king of the north and of the south, amen-ra, king of the gods, the lord of heaven, and of earth and of the waters and of the mountains, with whose coming into being the earth began its existence, the mighty one, more princely than all the gods of the first company thereof" theories of the origin of the gods. with reference to the origin of the gods of the egyptians much useful information may be derived from the pyramid texts. from them it would seem that, in the earliest times, the egyptians had t

ek and keket,[3] and enen and enenet,[4] or khemennu, the "eight" and they were considered as primeval fathers and mothers.[5] they are often represented in the forms of four male and four female apes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] the birth of light from the waters, and of fire from the moist mass of primeval matter, and of ra from nu, formed the starting point of all mythological speculations, conjectures, and theories of the egyptian priests.[8] the light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in thoth the divine intelligence; when thoth gave the word, what he commanded at once took plac

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

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ancy is supplemented by magnetism; hydromancy by divination with crystals; geomancy by fortune telling with cards. these are transpositions and perfectings of methods. but divination, in whatever manner we may operate, is dangerous, or at least useless, for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the n

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

er, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subseq

rn witch covens. sources: leland, charles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is an angel who takes charge of the waters of the earth. fishermen invoked him so that they might catch large fish. ararita according to occultist eliphas levi, ararita is the verbum inenarrabile of the sages of the alexandrian school, which hebrew kabalists wrote javeh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the f

ancient demonology is discussed in the entries egypt, semites, genius, and devil worship, and the demonology in preindustrial societies is examined in the entries on the various countries and peoples of its origin. according to michael psellus (1018.ca. 1079, author of de operatione daemonum dialogus, demons are divided into six main bodies: the demons of fire; of the air; of the earth; those of the waters and rivers, who cause tempests and floods; the subterranean who prepare earthquakes and excite volcanic encyclopedia of occultism& parapsychology. 5th ed. demonology 395 eruptions, and the shadowy ones who are somewhat like ghosts (st. augustine (354.430 c.e) considered all demons under the last category) psellus s classification is not unlike the system of the middle ages, which divide

cavern. the instructors taught that all knowledge and power might be obtained from the fallen angels. they were skilled in the abstract sciences, in the knowledge of precious stones, in alchemy, in the various languages of mankind and of the lower animals, in belles lettres, in moral philosophy, pneumatology, divinity, magic, history, and prophecy, it was told. the demons could control the winds, the waters, and the influence of the stars; they could raise earthquakes; induce diseases or cure them; accomplish vast mechanical tasks; and release souls from purgatory. it was said that they could influence the passions of the mind, procure the reconciliation of friends or foes, engender mutual discord, induce mania and melancholy, or direct the force and objects of sexual affection. hierarchy

holmes stories were the sign of four (1890; the adventures of sherlock holmes (1892; the memoirs of sherlock holmes (1894; and the hound of the baskervilles (1902. doyle also killed off sherlock holmes.to concentrate on more serious literary efforts and his studies of spiritualism.by drowning him in reichenbach falls in switzerland. ironically, holmes was resurrected, or at least born again, from the waters of reichenbach in 1905 in the return of sherlock holmes to help supplement doyle s income. later books on holmes.the valley of fear (1915, his last bow (1917, and the case-book of sherlock holmes (1927).helped enable doyle to actively pursue his missionary efforts on behalf of spiritualism. even though doyle was a believer in spiritualism beginning in the late 1880s, in 1916 he wrote an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

head of a monster in the loch. two other photographs reproduced in the same issue of fortean times were taken by an m. lindsay of musselburgh, and these were also somewhat ambiguous. a loch morar expedition headed by adrian shine tested underwater surveillance equipment, including a spherical submersible designed by shine. there are hopes that such equipment may identify the mhorag monster, since the waters of the loch are crystal clear. but as of the mid-1990s, no clear evidence of mhorag has been produced. sources: campbell, elizabeth montgomery, and david solomon. the search for morag. london: tom stacey, 1972. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. robertson, r. macdonald. selected highland folktales. north pomfret, vt: david and

that he gave, or whether it merely appeared so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed. in germany, the wood-spirit rubezahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos

delphi was consecrated. a wooden structure of laurel branches was erected over the spot and the pythoness sat on throne to receive apollo s dictation. as the oracle became better known, the structure was constructed of more costly materials. the tripod was made of gold but the lid continued to be made of brass. the pythoness began by drinking from a sacred fountain (castalia) adjoining the crypt (the waters were reserved for her only, chewing a laurel leaf, and placing a laurel crown on her head. the person making an inquiry from the oracle first offered a victim and then, having written his question in a notebook, handed it to the pythoness before she ascended the tripod. the inquisitor and the priestess wore laurel crowns. originally the oracle spoke only on the seventh day of the month

in to the sanctuary of good fortune, where he remained for some time. the antiquary dr. edward d. clarke (1769.1822) during his visit to lebadaea found everything belonging to the hieron of trophonius in its original state, except the narrow entrance to the temple was filled with rubbish. the turkish governor was afraid of civil unrest if he gave permission to clean the aperture. in modern times, the waters of lethe and mnemosyne are used for the wash of lebadaea. the oracles of delos and branchus the oracle of delos was derived from the nativity of apollo and diana in that island. at dindyma, or didyma, near miletus, apollo presided over the oracle of the branchidae, so called from either one of his sons or of his favorites branchus of thessaly, whom he instructed in soothsaying while ali

opedia of strange and unexplained phenomena. detroit: gale research, 1993. sanderson, ivan t. abominable snowmen: legend comes to life. new york: chilton, 1961. abridged ed, new york: pyramid publications, 1968. investigating the unexplained. englewood cliffs, n.j: prentice-hall, 1972. invisible residents: a disquisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: world publishing, 1970. more things. new york: pyramid books, 1969. things. new york: pyramid books, 1967. uninvited visitors; a biologist looks at ufo s. new york: cowles, 1967. sandwich, the earl of (edward george henry montague (1839.1916) british baron who, in the later years of a life spent in diplomatic service, was prominent before the public because he c

EVIL AND UNCLEAN SPIRITS

z e l a t o r a d e p t u s m i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening wit

l after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

1975. the bermuda triangle mys- tery solved. new york: harper and row, publishers. 42 bermuda triangle, 1980. the disappearance of flight 19. new york: harper and row, publishers. sand, george x, 1952. sea mystery at our back door. fate 5, 7 (october: 11 17. sanderson, ivan t, 1970. invisible residents: a dis- quisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: world publishing company. bethurum, truman (1898 1969) truman bethurum was one of the stars of the 1950s contactee movement. in a 1953 issue of saucers magazine, bethurum reported that in the early morning hours of july 28, 1952, he met eight little men of latin appearance and was led to a nearby flying saucer. there he met the captain, a beautiful woman named a

ith special decoration over them covering their third eyes. along the thick forests on shasta s eastern flank, the lemurians had built great marble temples. on some evenings they held mystical celebrations at which they lit big fires and danced. they also raised odd-looking cattle. they flew peculiarly shaped boats which have flown out of this region high in the air over the hills and valleys. to the waters of the pacific ocean. mostly, however, the lemurians managed to keep themselves and their activities invisible, setting up energy walls that effectively concealed them from prying eyes. the american branch of the rosicrucians, headquartered in san jose, published lewis s book. during the 1930s, it also sponsored expeditions that sought to locate the secret entrances to shasta. articles

he most part overcivilized and quite mad, he wrote, is, in my opinion, an open-ended question but quite probable. perhaps, we will never be able to cope with them until we, too, all go quite mad. see also: bermuda triangle; fairies encountered further reading sanderson, ivan t, 1970. invisible residents: a dis- quisition upon certain matters maritime, and the possibility of intelligent life under the waters of the earth. new york: world publishing company. old hag the old hag is a folk expression popular, for example, in newfoundland for the par- 192 oints ticular experience that gave rise to the word nightmare. nightmare has come to be a synonym for bad dream, but traditionally nightmare (from the anglo-saxon nicht [night] and mara [incubus or succubus) referred to a specific nocturnal ex

FAUST

s sirens [by the upper peneus as before. plunge ye in peneus flood! meetly splashing, swimming, fording, linking songs in tones according, for these ill-starred people s good. without water weal is none! if our goodly bands were faring to the aegean, swift repairing, every joy would then be won. earthquake. sirens. back the foaming wave is going, down its bed no longer flowing; quakes the ground, the waters choke, shores and pebbles crack and smoke. let us flee! come, all! come on! for this marvel profits none. hence! ye noble guests and merry, to the ocean revel hurry, glittering where the waves are twinkling, heaving gently, shores besprinkling, there where luna twofold gloweth, holy dew on us bestoweth. there a life astir and cheerful, here an earthquake dire and fearful. hence, ye prud

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

yetzirah, the six directional sefiroth are aptly named above, below, east, west, north and south. in the zohar, they are respectively called crown, foundation, wisdom, glory, understanding, and victory. in the merkabah literature, four of the directional sefiroth are correlated with chayot (tvyx, living beings, sing. hyx, chayah, and are also referred to as the legs of the throne. and elohim said the waters will swarm with the movement of chayah. 20 and the chayot ran and returned as the appearance of a flash of lightning. 21 and out of the midst thereof came the likeness of four chayot. 22 the nature of the directional sefiroth is most easily understood in the three-dimensional trees, since humans live and move in a three dimensional space. on the flat trees, their function with regard to

ed to seven double letters and twelve simple letters. on the tree, six of the double letters connect the inner court to the six directional sefiroth via the holy temple, represented by the seventh double letter tav t (see figure 4.11 on page 129. the action of the directional sefiroth is alluded to as the living beings (tvyx, chayot) mentioned in the torah and the book of ezekiel. and elohim said the waters will swarm with the movement of chayah. 8 and the chayot run forth and return. 9 each double letter is has two pronunciations e.g. pey fey, kaf khaf, and two opposite principles e.g. life/death, dominion/slavery. through them are said to have formed seven planets, seven days of the week, and seven orifices of the eyes, ears, nostrils, and mouth. seven double letters: beyt b gimel g dale

er. when the plasma is heated sufficiently, it disperses as molecules in space 4. xvr (ruach: gases (note: ruach has been added to the text) 5 ,ym (mayim: liquids. 6 /rah tav (vuh-et ha-aretz: and solids. 7. and the solids were unformed, void, dark, on the face of the deep. these are the cold giant molecular clouds of the galactic disk. 8. and a wind (gas) of natural forces moves over the face of the waters. this is the density wave moving through the giant molecular clouds, causing them to gravitationally collapse. the density wave is generated by a black hole at the center of the galaxy, dissolving red stars of population ii; half of their mass goes into the hole, the rest forms the density wave of the galactic disk. some black holes, aged 10e100 years, are leftover from previous big ban

efer yetzirah 1:1. 2 sefer yetzirah 1:2. 3 sefer yetzirah 1:5. 4 sefer yetzirah 1:14. 5 sefer yetzirah 2:2. 6 sefer yetzirah 2:4. 7 sefer yetzirah 3:2. 8 torah b reshith 1:20. 9 ezekiel 1:14. 10 sefer yetzirah 4:6. 11 sefer yetzirah 5:2- c 1 hi iaka-i-ka-poli-o-pele( hi iaka in the bosom of pele, hi iaka-i-ka-maha-o-ka opua( hi iaka in the face of the rain clouds, hi iaka-i-ka-wai-ola( hi iaka in the waters of life, hi iaka naho-lani( hi iaka dweller in the sky, hi iaka-makole-wawahi-wa a( hi iaka in the rainbow. 2 rawson, philip and legaza, laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empowering the spirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritua

FOCUS OF LIFE

jest called love, wherein every man is a god, in whatsoever he will his belief" and aaos passed his way, muttering to his goatish beard "what now is left all hope is dead? for i have buried my illusion and dishonesty. thus my body is now all inconceivableness! o, god, where is thine enemy" the dreams of aaos the i and the arcanum one day the time drew near for the experiment and aaos was watching the waters, to make arcana by arbitrary projection into the utter void of his isolation. and this was his wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the cesspools and exhausted them in the mountains. before projection he prayed thus to the waters-"o thou i, vi

aking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement began. going nearer, he observed-a phosphorescent morass

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

augustine as containing bad demonic magic. the extraordinarily lofty position' pletho firmly believed in the extreme antiquity of these oracles (see masai, op. cit, pp. 136, 137, 375, etc) which are for him the early fount of zoroastrian wisdom the streams from which eventually reached plato. this exactly corresponds to ficino's attitude to the hermetica. it was not difficult for ficino to mingle the waters of these two pristine founts, since they were roughly contemporaneous and similar in their atmosphere. speaking of the hermetica, nock says "comme les oracles chaldaiques, ouvrage du temps de marc-aurele, ils nous revelent une maniere de penser, ou plutot une maniere d'user de la pensee, analogue a une sorte de procede magique (c.h, i, p. vii. the chaldean oracles were edited by w. krol

mmortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining word, which illuminates all things, is the son of god. and if it is "ego autem pimandri beneficium inscripsi penetralibus animi (ficino's translation, ficino, p. 1839. 25 ficino's "pimander" and the "asclepius" pos

ts the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dionysius and theology of a christian magus hierarchies and relates their three triadic groups to the three worlds, as follows: we read (that is in cabalistic commentary on genesis) that the firmament is placed in the midst of the waters; and here is indicated to us the three hierarchies of angels. the first and the last (of the hierarchies) is indicated by the waters, those which are above the firmament and those which are below it; the intermediate zone between the two being the firmament. and if we ponder these things we find that they accord perfecdy with the doctrine of dionysius: the supreme hierarchy which, as he

rarchies of angels. the first and the last (of the hierarchies) is indicated by the waters, those which are above the firmament and those which are below it; the intermediate zone between the two being the firmament. and if we ponder these things we find that they accord perfecdy with the doctrine of dionysius: the supreme hierarchy which, as he says, is given over to contemplation, is figured in the waters above the firmament which are above all action, whether celestial or terrestrial, and praise god with a perpetual music. the intermediate hierarchy, which has celestial functions, is most appropriately indicated by the firmament, that is the heaven itself. the last hierarchy, although by its nature it is above all bodies and above the heaven, yet it has the care of things below the heav

aven, since it is divided into principalities, archangels, and angels, whose activities all refer to sublunar things, those of principalities being directed towards states, kings, and princes; those of archangels, to the mysteries and sacred rites; whilst angels attend to private matters and each of them is assigned to an individual human being. thus, with reason, the last hierarchy is figured by the waters below the firmament, since they preside over mutable and transient things' by thus assigning the first hierarchy to the supercelestial world (waters above the firmament, the second hierarchy to the celestial world (firmament, and the third hierarchy to the elemental or sublunar world (waters below the firmament, pico "astrologises" the celestial hierarchies even more strictly than ficin

FRATER ELIJAH ANGELS OF CHAOS

omplete the binding of the i. let my total will be done. angel guide me and aid in this working. invocation of the angel- the angels sigil is to be drawn astrally while the following calling is read which is an adapted exert from the anathema of zos by aos. the prayer should be read with power: oh self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things un-known. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for i am the living truth. heaven is my ecstasy: my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget

ens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the

ause it seeks. now do not let this seem so daunting, it s not! for along the way, it moves to action. the ineffable nothing starts to glow with a holy light. the shell notices and continues it s efforts. it holds to belief; the light dims. it reaches out with renewed vigor. belief is nullified. the light is silent. now what has happened here is creation anew, the light must first be quenched unto the waters. then in the blessed blackest of black, does a miracle occur. a moment of utter& complete joy, for the darkness is split asunder and epiphany! it is! this is absolute chaos, for the light explodes out unto consciousness and the shell glows from within. it now continues in it s light of emptiness and ceases to be dictated by standard confines. of course dissonance still occurs, for the s

FREEMASON BLUEBOOK

. seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish his day. for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. but man dieth and wasteth away; yea, man giveth up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from the fiery center. when the mist had cooled sufficiently, it fell again as rain upon the fiery core, to be re-evaporated, and this continued in endless cycles, until by repeated boiling of the waters, an incrustation began to form around the fiery core. upon the islands of crust in the ocean of fire we first learn of humanity dwelling in solid physical bodies, where of course very dissimilar to those we have today. during the next stage the crust of the earth became sufficiently strong to cover the whole inner core, and humanity lived then in the basins of the earth, in the land of

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to fight the battle of life. it may blindly butt its head against the cosmic forces typified by the first of the fiery signs, aries, the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunnin

the philosopher's stone or molten sea. thus also the physically negative sons of seth must learn to leave their father, jehovah, and naturally the first to take the step must be a great soul. as the superlative skill of the sons of cain was focused in hiram abiff at the time of his baptism of fire, so the sublime spirituality of the sons of seth was centered in jesus at the time of his baptism in the waters of jordan. when he arose from this water he was in the same position as hiram emerging from the fire; each had left his father respectively, jehovah and samael, and each was ready to serve the christ. therefore the christ spirit was seen at the baptism to descend upon jesus' body, which was inhabited and used by christ during his ministry. jesus himself, the spirit, left that body and w

FULLER J F C SECRET WISDOM OF THE QABALAH

the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut away the greater, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath the waters and be lost for ever. when this doom encompasses mankind, as today it would seem to encompass it, man does not so secret wisdom of the qabalah page 7 much wring his hands in despair as drown his hopelessness in physical enjoyments. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path

e deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper

ratic deity through inversion due to reflection; the glory of this deity, that is the shekinah within it, being the agent which renders the formation of a simulacrum possible. according to the zohar, metatron gsets all his legions in motion by the power of a single letter [shin] h.21 this was the spoken word tetragrammaton, which created light, when the yetziratic emanation moved upon the face of the waters (the luminous mirror) and proclaimed gyehe aur h (value 222, glet there be light h (illumination. in proclaiming it, the shekinah, astral light, ether, or by whatever name the reader chooses to call it, emerged from out of the yetziratic deity, leaving the four tetragrammatic letters of his name reflected upon the deep. these four letters represent what may be called the materiality of

estion, because god is beyond reason. to him omnipotence supposes authority, necessity, and liberty, and through necessity the universe came into being in the form of authority and liberty- law and free will. necessity is in fact the divine mystery which is beyond all reason. it exists; it is, gi am h, the secret of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms

eathe it in. thus we see evolved that mysterious and mystical order of revolution. first there is god, or the gods, energy finding its source in the ayin. finally, in the reflection of god is the world emanated, and from the earth emerges man in the form of conscious matter. god in himself is unity, the world is duality, and man is trinity in unity. and as the spirit of god moved upon the face of the waters, so does the intelligence of man move upon the face of the fluxes of matter, and through equilibrium it seeks loss of its identity by stilling them in the spirit of god. when this is accomplished, then will the magic mirror of illusion vanish into the no-thing-ness out of which it was evolved. in the account of the creation in genesis the androgenic man appears on the sixth day, that is

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

drawing, in which it is observed that the jewish idea of woman as tempter is reversed, was copied from the inner walls of a cave in southern india. the picture is said to be a faithful representation of the version of the story as accepted in the east. of the myrtle, payne knight says that it "was a symbol both of venus and neptune, the male and female personifications of the productive powers of the waters, which appear to have been occasionally employed in the same sense as the fig and fig leaf" the same writer refers to the fact that instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular

as a matrix to nourish them until they acquire such a degree of magnitude as to burst it open and release themselves, after which, like other aquatic weeds, they take root wherever the current deposits them. this plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the creator operated in giving life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. the sacred images of the tartars, japanese, and indians are almost all placed upon it, of which numerous instances occur in the publication

r w. jones, faber, higgins, and many others who have investigated this subject are confident that the noah of genesis is identical with menu, the law-giver of india, and that both are adam, a man who appears with his three sons at the end of each cycle, or six hundred years, to renovate the world. in the six hundred and first year of noah's life, in the first month, on the first day of the month, the waters were dried up from the earth. the drying of the waters, and the beginning anew just at the close of the six hundred years, are thought to refer to the end of the cycle of the neros. a year of menu or buddha had expired and a new dynasty or mamwantara was to begin. regarding this trinity, faber remarks "brahm then at the head of the indian triad is menu at the head of his three sons. but

he etrurians corresponds with that of the most ancient hindoo system, and displays a degree of wisdom unparalleled by any of the peoples belonging to the early historic ages. according to their cosmogony, the evolutionary or creative processes involved twelve vast periods of time. at the end of the first period appeared the planets and the earth, in the second the firmament was made, in the third the waters were brought forth, in the fourth the sun, moon, and stars were placed in the heavens, in the fifth living creatures appeared on the earth, and in the sixth man was produced. these six periods comprehended one-half the duration of the cycle. after six more periods had elapsed, or after the lapse of the entire cycle of twelve periods, all creation was dissolved or drawn to the source of

t birds from the vessel, which not finding any food, nor any place whereupon they might rest their feet, returned to him again. after an interval of some days, he sent them forth a second time; and they now returned with their feet tinged with mud. he made a trial a third time with these birds; but they returned to him no more: from which he judged that the surface of the earth had appeared above the waters. he therefore made an opening in the vessel, end upon looking out found that it was stranded upon the side of some mountain, upon which he immediately quitted it with his wife, his daughter, and the pilot. xisuthrus then paid his adoration to the earth: and, having constructed an altar, offered sacrifices to the gods, and, with those who had come out of the vessel with him, disappeared

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oul, heavenward soaring, far beyond the furthest star,nowis at god's. throne adoring,wherethe radiant angels are.ifzastroniwasofsimilar quality' it is, perhaps, all tothegoodthatit 'perished,withotherludibriaand note-books. a rather more polished epitaph, entitled 'sleep, followed in1876and was also printed, probably inthelamp:thouwiltnotsee the woodbine creep,uponthe lattice bars;thouwiltnothear the waters sweep, beneath the silver stars.thyrest is calm, thy rest is deep,thedust is on thy eyes;thedust remains for us weep,thysoul is in the skies!butwaite's energies were directed increasingly towardslonger. p'0ems. recuperatingfromillness atramsgate,inthewinterof1875he spent h.isdays atdumptongap,'andstoodona ledgeofcliff for anhouror more, with the sea beating under, or contemplated rockan

3.recordatus:sobriety is the least interesting of the virtues, but it is excellent as an antecedentofdrinking.4.memento,fratres:as regards the foundation of drink, which is said to be laid in alcohol, it isnotso much the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true thirst asks for the waters of life. 7. ill autem:thehighest maxim of all is to drink freely,butthe wise man avoidsthewatersofmarah. stjohnadcock had presumably listened to these awesome maxims,butwho'were the other 'people of the shadow' remains unknown- machen also had settled down, for after theannusmirabilishe had met and, in june1903,marrieddorothypurefoyhudleston. he told waite about her, in a somewhat guard

GILBERT THE SORCERER AND HIS APPRENTICE

uedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening w

till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) t

th, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latter because they had carried off dinah, the daughter of leah. moses says of them46 the sorcererand his apprentice-'letthy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgments and israel thy law: they shallputincense before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands

ationsofthe number 7.'itso closely resembles thetarot,thatthefour suits of the latter occupy its first four columns; ofthetwenty-oneatoutsfourteen occupythefifth column, and the seven otheratoutsthe sixth column.thissixth column of sevenatoutsis thatofthe six days of the week of creation. now, according to the chinese, this representation belongstothe first agesoftheir empire, to the drying up of the waters of the deluge bylao;it may be concluded, therefore, that it is an original, or a copyofthetarot,and,underany circumstances, that the latter is of an origin anterior to moses,thatit belongs to the beginning of our time, to the epoch ofthepreparation of the zodiac, and consequentlythatit must own 6600 years of existence'*this is partly taken by vaillant from court de gebelin'smondeprimiti

thtethyodkaphlamed memnunsamechayinpe tzaddi qoph resh shintaua bgd hvzcht i kl mnsoptzqrshthv\0>-l::cttl/)ttlt:igj:>gthetarot57leaves, for eight is the first cubical number.theace of cups is of egyptian origin, which can be more easily seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, t

GNOSTIC HANDBOOK

ll destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

like a wild storm, and only through perseverance will it be possible (over a long period of time) to bring the mind under control. the aim of meditation and concentration is to bring the mind under the under the dominion of the true self, it is a process full of difficulties and problems, and requires long term methodical practise to achieve. the average mind is like an ocean during a storm where the waters are violently agitated, each gust of wind is a storm of passion or desire or of a duty that must be accomplished or one hundred and one other irritations or anxieties and detours of the mind to which proper concentration is the cure. guruni varamei there are many different forms of meditative and concentrative practise, we have found three of these to be of particular value in gnostic p

the ten lost tribes formed what we consider to be western civilisation. according to second esdras, we find the ten lost tribes moving a thousand miles west to southeast russia to become the people known as the scythians. those are the ten tribes, which were carried out of their own land in the time of osea the king, whom salmanasar, the king of assyria led away captive, and he carried them over the waters and so they came into another land. but they took this counsel among themselves and they would leave the multitude of the heathen and go forth into a further country, where never mankind dwelt, that they might there keep their statutes, which they never kept in their own land. and they entered into euphrates by the narrow passages of the river. for still the flood till they were passed

d gnostic theurgy page 203 strict entry requirements. a central mystery used within their teachings was that of an inner interpretation of the trek from egypt to jordan via israel. according to the peratae israel was the soul and the trek outlined (in allegory and myth) the process of returning to the treasury of light. it begins with leaving egypt (the fallen world, the soul then travels through the waters of corruption, into the deserts of asceticism, facing the attacks of the serpents (temptations and false gnosis, until at last, the soul is purified enough that it can reach jordan (the paradise of light, peratos. the peratae had a complex technology of transfiguration including forms of meditation, tantrick practise, mantras, postures, rites and celebrations. basilides basilides (85- 1

GOETIA LUCIFERIAN

isen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. one should approach daemonic spirits as something other than the self. they are a testing ground; the ones who would have you face the skull containing the waters of leviathan, or initiation. they would have you drink deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which c

ast and angel, aligned with the rise of man and woman those who walk the thorn-way path. i charge thee with protecting this book, coil as a serpent around the heart of thee text, that as a grimoire scribed in the blood of the moon. satan, adversarial djinn who dwells in the sun, crowned in the emerald which reflects the noble flame, who resides in the heart of midnight, shadowed and ashen beneath the waters of the moon i charge thee with protecting of this book the mind of the serpent shall open the gates within. by beast we go forth 76 77 the goetia was illustrated by- elda isela ford the sigils given are the manuscript sigils by the assumed original author of the manuscript. they are reproduced here for a return to the source. the redesigned sigils with the circle around the spirit was d

GOLDEN DAWN RITUALS B

ntagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is ca

GOLDEN DAWN RITUALS VENUSZAM16

t hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the

GOLDEN DAWN RITUALS Z1

al "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to repre

he three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the

ose base is in dwh, and is there as the affirmer of the powers of moisture, n, reflected through the tree into dwh. the cup is the receptacle of this, filled from dwh so as to transmit its forces into twklm, restoring and purifying the vital forces therein by cold and moisture "goddess of the scale of the balance at the black pillar" is the name of stolistes, and she is "the light shining through the waters upon earth" aura-mo-ooth, and there is a connection between her and the aurim or urim of the hebrews. the dadouchos is stationed toward the midst of the southern part of the hall, to the southwest of the white pillar whose base is in jxn and is there as the affirmer of the powers of o reflected down the tree to jxn. the censer is the receptacle thereof, the transmitter of the fires of j

ryness "goddess of the scale of the balance at the white pillar" is the name of dadouchos, and she is "perfection through fire manifesting on earth" thaum-aesch-nia-eth, and there is a connection between her and the thummum of the hebrews. the stolistes has the care of the robes and insignia of the temple as symbolizing by their cleansing and purification, the purging away of the evil of twklm by the waters of the. the dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and tit

is goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into ac

GOLDEN DAWN RITUALS ZAM10

the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. min

unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are

GOLDEN DAWN RITUALS ZAM16

he deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the wi

GOLDEN DAWN RITUALS ZAM22

must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel layrbg, spirits of n, ye i command. infuse ye into this creature of talismans the substance of the waters (make cross) in the three great secret holy names of god borne upon the banners of the west, eph arsl gaiol, spirits of n, ye i command. give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of raagiosel, great king of the west, spirits of n, ye i command. concentrate upon thi

GOLDEN DAWN RITUALS ZAM24

south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross w

creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

2. 3 d. gifford and j. sibbick, warriors, gods and spirits from south american mythology, eurobook limited, 1983, p. 54. 4 genesis 6:4. graham hancock fingerprints of the gods 62 boast themselves children of the sun and from whom they derived their idolatrous worship of the sun, they had an ample account of the deluge. they say that in it perished all races of men and created things insomuch that the waters rose above the highest mountain peaks in the world. no living thing survived except a man and a woman who remained in a box and, when the waters subsided, the wind carried them. to tiahuanaco [where] the creator began to raise up the people and the nations that are in that region..5 garcilaso de la vega, the son of a spanish nobleman and an inca royal woman, was already familiar to me f

already familiar to me from his royal commentaries of the incas. he was regarded as one of the most reliable chroniclers of the traditions of his mother s people and had done his work in the sixteenth century, soon after the conquest, when those traditions had not yet been contaminated by foreign influences. he, too, confirmed what had obviously been a universal and deeply impressed belief: after the waters of the deluge had subsided, a certain man appeared in the country of tiahuanaco. 6 that man had been viracocha. wrapped in his cloak, he was strong and august of countenance and walked with unassailable confidence through the most dangerous badlands. he worked miracles of healing and could call down fire from heaven. to the indians it must have seemed that he had materialized from nowhe

ormed a rectangle several hundred feet long, outlined a low pyramidal hill, much overgrown with tall grass. dozens and dozens of hulking blocks lay scattered in all directions, tossed like matchsticks, posnansky argued, in the terrible natural disaster that had overtaken tiahuanaco during the eleventh millennium bc: this catastrophe was caused by seismic movements which resulted in an overflow of the waters of lake titicaca and in volcanic eruptions. it is also possible that 8 the encyclopedia of ancient egypt ed. margaret burson, facts on file, new york and oxford, 1991, p. 23. graham hancock fingerprints of the gods 94 the temporary increase in the level of the lake may have been caused in part by the breaking of the bulwarks on some of the lakes further to the north and situated at a gr

in volcanic eruptions. it is also possible that 8 the encyclopedia of ancient egypt ed. margaret burson, facts on file, new york and oxford, 1991, p. 23. graham hancock fingerprints of the gods 94 the temporary increase in the level of the lake may have been caused in part by the breaking of the bulwarks on some of the lakes further to the north and situated at a greater altitude. thus releasing the waters which descended toward lake titicaca in onrushing and unrestrainable torrents.9 posnansky s evidence that a flood had been the agent of the destruction of tiahuanaco included the discovery of lacustrine flora, paludestrina culminea, and paludestrina andecola, ancylus titicacensis, planorbis titicacensis, etc, mixed in the alluvia with the skeletons of human beings who perished in the ca

es which had caused lake titicaca to engulf tiahuanaco were only the first of many upheavals in the area. these initially resulted in the lake swelling and overflowing its banks but they soon began to have the opposite effect, slowly reducing titicaca s depth and surface area. as the years passed, the lake continued to drain inch by inch, marooning the great city, remorselessly separating it from the waters which had previously played such a vital role in its economic life. at the same time, there was evidence that the climate of the tihuanaco area had become colder and much less favourable for the growing of crops than had previously been the case,13 so much less favourable that 9 tiahuanacu, i, p. 55. 10 ibid, i, p. 39. 11 ibid, iii, pp. 142-3. 12 ibid, i, p. 57. 13 ibid, i, p. 56, and i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

leh-neh) oh mighty doziaal (doh-zodee-ah-ah-leh) whose word is an (ah-neh) come forth and take away my limitations. balt (bah-leh-teh) za-tol (zodah-toh-leh) lama babalon (lah-mah bah-bah-loh-en) while vibrating the name doziaal, know all of your selfimposed restrictions to be given over to this governor of tex. meditate for a few moments on the significance of your limitations being expressed in the waters of the western regions of tex. part 6. place your sword before you on the altar. with empty hands outstretched before you, say, by the power of baltoh spoken seven times, i have gained mastery over tex. by the power of the word of taoagla i rise above the forces of karma. by the power of the word of gemnimb, i rise above the forces of desire. by the power of the word of aduorp, i rise a

jn-a hkoma (zodee-en-ah-heh-koh-mah) water to water. 310 here in the eight outer chambers of zen, come, accept my body. zumvi-parm talho-a (zodue-em-vee-pah-rameh tah-lehhoh- ah) may my cup overflow. hold the talisman of vrelp before the pool and say, by the power of vrelp (vah-ra-el-peh) i give you this body a n d p a s s t h r o u g h z i n- l a i a d (zodee-en-lah-ee-ah-deh) i now pass through the waters of the secrets of truth. part 5. let your astral body be given unto the king of water. assume your mental body and pass over the pool. let your mental body rise up a narrow shaft cut through the rock of the pyramid. let it rise to a bright spacious room. let the east wall show a small air shaft cut through to the out-side of the pyramid. face the air shaft. hold the talisman of the watc

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

es the crime; and a swiss legend tells the same of a flute (haupt's zeitschr. 3, 36. the power of music and song was explained by giving the instruments a supernatural origin, and doubtless a remoter antiquity did not leave gods out of the reckoning. when waiuamoinen touches his harp, the whole of nature listens, the four-footed beasts of the wood run up to him, the birds come flying, the fish in the waters swim toward him; tears of bhss burst from the god's eyes, and fall on his breast, from his breast to his knees, from his knees to his feet, wetting five mantles and eight coats, kalew. rune 22-9. such tears are shed by freyja (gratfogr, p. 325, her that well liked song, and was wedded to osr; in fairytales lucky maidens have the power to laugh roses and weep pearls. the stromkarl also b

assed over wolfartsweiler, one of them shouted down' if thou suffer harm, bind thee with red yarn' 8, 307. we read in heimi-eich's nordfries. chron. 2, 93 that outside tondern in 1637 armies were seen musterino: in the air and fighting, in clear weather an irish folktale gives an account of the ancient chieftain o'donoglme, who yeai-ly on the first of may, mounted on a milkwhite steed, rises from the waters of a lake, to revisit his realm. on an august night, an e>*i.rl of kildare shews himself armed, on a splendid war-horse, and reviews the shades of his warriors (elfenm. 192-3. 233. strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in th

e forsaken house, and beowulf rids the royal hall of grendefs nightly visits. a house like this, in which all is not right, seems to be called in mhg. wunder-butc' ich sunge ouch wie der (trache) lit, der manigen in der wunderhurc verslunden hat dur sinen git' ms. 2, 177^ similar to removal into mountains or banishment into the ground, and proceeding from like causes, there is also a shiking into the waters. what the elves get hold of in one case, nixes and sea-sprites do in the other. holla dwells not only in the hollow mountain, but in the fountain and the lake. accordingly, to spirits of heroes and to treasures we shall see a residence assigned in water as well as in a mountain. king charles sits in i\\q fountain at niirnberg, with his beard grown into the table (deut. sag. no. 22^ the

ile danish lays have it, that gremild, immured in the mountain, pines to death in presence of noglings (i.e. nibelung's) pelf (heldens. p. 306. so many conflicting yet connected accounts may justify us in conceding even to that far older aurum tojosaniim, which the tectosages sunk in the lake of tolosa, some influence on old gothic legend^ stories of submerged castles are found in abundance. when the waters are at rest, you may still descry projecting pinnacles of towers, and catch the chiming of their bells. scarcely can enchanted men be dwelling there; all life is grown dumb beneath the waves. three legendary features i will single out. the approaching doom is commonly announced by talking beasts: the enormity of the crime whose punishment impends has lent them speech, or some magic has

leaf, alle spieren gerst (spikes of barley) zult gy tellen, komt my toch dezen nacht niet kwellen! with this take a henneberg spell in haupt^s zeitschr. 3^ 360: das wallala alle berge durchtra(-trab, trot, alle wasser durchbat(-bade, bathe, alle bletlich ablat, onnerdesse ivonl's tak (until it be day! both refer to the spirit^s nightly jaunt, it trots over all the hills, wades (or bathes) through the waters, strips the trees, counts the corn-stalks, until the break of day; then on the maerentakken (mistletoes) the mare is said to rest. the name' wallala' may come from wallen, wadeln, or be a cry of wail (gramm. 3, 293, for the night-spirits (sup. i, 878) appear as wailing-mothers (p. 432-3, and schm. 4, 54. a third spell i take from schreiber's tagb. 1839. p. 321' drude's-liead, i forbid t

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

of the earth gives a valuable insight into the nature of these myths. 1* from the sons of grod having mingled with the daughters of men sprang robbers and wrongdoers; and it repented jehovah that he had made man, and he said he would destroy everything on earth. but noah found favour in his eyes, and he bade him build a great ark, and enter therein with his household. then it began to rain, until the waters rose fifteen cubits above the highest mountains, and all that had flesh and breath perished, but the ark floated on the flood. then jehovah stayed the rain, the waters returned from off the earth, and the ark rested on the mountains of ararat. but noah let out first a raven, then a dove, which found no rest for her foot and returned into the ark; and after seven days he again sent forth

ide the ark appear the letters nfl (noah, and this apamea is distinguished by the by-name of /a/3o&gt;to. 3 according to greek legend, zeus had determined to destroy mankind; at the prompting of prometheus, deucalion built an ark, which received him and pyrrha his wife. zeus then sent a mighty rain, so that hellas was flooded, and the people perished. nine days and nights deucalion floated on the waters, then landed on parnassus, and offered sacrifice to zeus; we have seen how this couple created a new generation by casting stones. plutarch adds, that when deucalion let a dove out of the ark, he could tell 1 buttmann on the myth of the deluge, p. 21. 2 conf. the annolied 308 seq, which brings the bavarians from armenia. 3 all this in buttmann, pp. 24-27. 578 ceeation. the approach of s

1, 2. 580 ceeation. more, when he happened to be eating celestial nuts, pramzirnas dropt a nutshell, and it lighted on the top of the highest moun tain, to which beasts and several human pairs had fled for refuge. they all climbed into the shell, and it drifted on the flood which now covered all things. but god bent his countenance yet a third time upon the earth, and he laid the storm, and made the waters to abate. the men that were saved dispersed themselves, only one pair remained in that country, and from them the lithuanians are descended. but they were now old, and they grieved, whereupon god sent them for a comforter (linxmine) the rainbow, who counselled them to leap over the earth s bones: nine times they leapt, and nine couples sprang up, founders of the nine tribes of lithuania

eeded not his words, and refused him a lodging. he stept into a miserable hut, in which there only lay a child crying in its cradu (conf. ludara, p. 559 n; there he passed the night, and in going away, dropt one of his gloves in the cradle. he had not left the city long, when he heard a noise and lamentation; he thought of turning back to look for his glove, but the town was no longer to be seen, the waters covered the whole plain, but lo, in the midst of the waves a cradle came floating, in which there lay both child and glove. this child he took to the king, who had it reared as deluge. 581 the sole survivor of the sunken city. 1 conf. the story of dold at the end of ch. xxxii. another and older narrative, found even in the british triads, comes much nearer to those given above: when the

d. but the eim rose higher and higher, and swept like a white cloud through the air; said the hunters in the woods: what is this murky weather passing over us? and the herdsmen: what white swan is flying in the sky? all night he hung among the stars, at morn the reapers spied him, how that he was sinking, and the white swan became as a white ship, and the ship as a dark drifting cloud. and out of the waters came a voice: get thee hence with thy harvest, i come to dwell with thee/ then they bade him welcome, if he would bedew their fields and meadows, and he sank down and stretched himself in his new couch. they set his bed in order, built dikes, and planted young trees around to cool his face. their fields he made fertile, their meadows green; and they danced around him, so that old men gr

HAMIL THE ROSICRUCIAN SEER

e offences there are very few others that are not punished everlastingly and yet so lastingly that to those who bear them, they appear everlasting, until the time cometh that they shall be released from their suffering.122therosicrucianseercompare, and in this water live many monsters-monsters out ofnumber-theentire space covering the city and joining the walls is air that which immediately joins the waters and rises a considerable distance above the level of the waters is inhabited by beings exactly similar to those in thecity-theyare clothed the same, eat the same, go through the same actions however minute, have the same friends, in fact entirely live over again the life of those in the city but spiritually. although they do thus live the same-e-and love thesame255and to all appearances

it in lightness and darkness he will not be able to find the wall. in this wall and at a distance ranging in the length areholes-thereare many, many of them, these holes, those who traverse the path areinsearchofthem. underneath this city and nearly as high as the loop-holes in the wall is a mass ofwater-itis dark and deep beyond all120therosicruaanseeronce being there he soon created monsters in the waters under the earth. he then had no companions in the humanform-andso he continued planning the modes of destruction until the birth of christ.bythat time many had died upon the earth and cain was the first he induced to commitsin-hehad received their souls into his own hands-e-at the time of the birth he had in his dominion about 300 souls, but some time after that passed they increased ve

HANDBOOK OF EGYPTIAN MYTHOLOGY

eart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he rises in heaven. for them he made plants and flocks. 17 new kingdom hymns to the creator god amun also refer to god making people in his own image but are vague about how this was done. in a hymn to ptah mythical time lines 67 this god is said to have crafted peop

recorded in the story reflect the kind of theological speculation found in new kingdom hymns to the creator. gaining power over a supernatural being by discovering its secret true name is a constant theme of egyptian magical and funerary texts and a common motif in the folktales of many cultures. the true name of ra. the story begins with a statement by serqet that the creator made heaven, earth, the waters, the breath of life, gods, people, small and large cattle, reptiles, birds, and fishes. deities and people were both ruled by the creator in his identity of ra. he appeared in many forms and was known by many names, but none of these was his true name. this name was concealed in his stomach to prevent any hostile force from using it against him. only one deity dared to challenge ra s au

orld in seven days described in the book of genesis. for ancient creation myths in general, see the chapter chaos and cosmogony in m. r. wright, cosmology in antiquity (london and new york, 1995. 4. this is one of the reasons why ptah precedes ra in some lists of gods who ruled the world. although the imagery of the primeval mound is drawn from the inundation, the land is said to rise rather than the waters to fall. the rising of the mound was also seen in sexual terms as the life-bringing erection of the earth god. 5. the parts of egyptian temples decorated with marsh foliage may represent this stage of the nun when chaos had been subdued by the creator to realize its potential. the mounds, which were places of life, had their evil counterparts in the shifting sandbanks, which were a dang

hild gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddess. the sun child was destined to begin the work of creation during the first sunrise, and the horus child was destined to establish the divine order on earth when he grew up to be egypt s rightful king. both children were powerful symbols of hope for the future, and imagery passed freely between them. a spell in the pyramid texts for repelling snakes refers

as a naked child sitting inside the lotus and holding one finger to his lips. in hymns intended to be sung at dawn, the sun god ra is the child of gold who issues from the lotus. ra was thought to age during the course of the day, so the infant god became an old man by sunset. in some accounts the lotus comes into being after the eight primeval beings known as the ogdoad of hermopolis fertilized the waters of chaos. these fertile waters might be thought of as a great primeval goddess who, in the form of a cow or a lotus, gives birth to the creator sun god. this goddess can be named as mehet-weret, hathor, or neith. various child gods such as horus the child, ihy, and nefertem could all be identified with the solar child in the lotus. ihy, a son of hathor, was called the child who shines i

HEAVEN HELL

of the text is a useful contribution to the literature which specially concerns sekhet-hetep. the words which stand at the head of the chapter read "the gathering together of the ancestors of a man to him in neter kher" 3 and the text begins "hail, ra! hail, tem! hail, seb! hail, nut! grant ye unto sepa that he may traverse the heavens (or sky, that he may traverse the earth, that he may traverse the waters, that he may meet his ancestors, may meet his father, may meet his mother, may meet his grown up sons and daughters, and his brethren, and his sisters, may meet his friends, both male and female, may meet those who have been as parents to him, 4 and his kinsfolk (cousins, 5 and those who have worked for him upon earth, both male and female, and may meet the concubine whom he loved and k

he above chapter shows that it is the expression of beliefs and ideas concerning the future life which belong to a very early period of civilization, and to a time when the egyptians held most primitive views about their gods. the first paragraph calls upon two forms of the sun-god, and the god of the earth, and the god of the sky, to allow the deceased to pass through the sky, and the earth, and the waters, to meet his ancestors, mother, father, wives, women of pleasure, sons and daughters of all ages, brothers and sisters, foster-parents (or perhaps uncles and aunts, cousins, connexions, friends of both sexes "the doers of things" both men and women, etc. portions of the second paragraph are difficult to render exactly, but it seems that in it the deceased is made to say that in the even

ould not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, though cool and refreshing to the maatiu beings p. 119 themselves, become "waters of fire (vol. ii, p. 95) to those who are sinners and are involved in wickedness. we have already seen that the wicked were not allowed to enter this division, therefore it appears that it was held to be possible for the dead round about it to attempt to drink of the cool waters, whic

rs of the shrines close again, and the gods betake themselves to lamentations until he reappears on the following night. thus another class of the dead owes its revivification, light, and food to the beneficence of afu-ra rather than to osiris. a little beyond the twelve shrines is a group of twelve gods, who are partially immersed in the "lake of boiling water; in front of each is a large plant. the waters of this lake have the peculiar property of appearing cool to the taste and touch of the gods who live on it, and who feed upon the plants which grow in it. it is important to notice that the lake is said to be boiling hot, and that "the birds betake themselves to flight when they see the waters thereof, and when they smell the stench which is in it" now this description tells us at once

ersed by fresh water. it is quite clear that the author of the egyptian text cannot have borrowed his p. 129 description of the lake from later writers, and it is equally clear that his account of it represents the tradition of the existence of some hot sulphur spring or bituminous lake which existed in egypt, probably in or near one of the oases. at kharga, for example, there are several springs the waters of which reach a temperature of 97 fahrenheit. as we see in the picture (vol. ii, p. 112) a large plant, or small tree, growing before each of its inhabitants, it is evident that some kind of vegetation flourished in the neighbourhood of the lake, and the quaint costume of the gods, who, of course, typified the inhabitants of the region, suggests that they were not egyptian. the dweller

HELENA BLAVATSKY NIGHTMARE TALES

ates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two

ra lake, itself, covered a moment before with white lotuses, whose petals shone in the sunlike silver cups full of amrita's waters [the elixir which confers immortality, now reflected the azure of theheavens- the white lotuses had become blue. then like to the sound of the vina [a species of the lute. an instrument, the invention of which is attributedto shiva] rising to the air from the depth of the waters, was heard a melodious voice which uttered thesewords and this curse "a prince who does not know how to die for his subjects is not worthy to reign over the children of the sun.he will be reborn in a race of red haired peoples, a barbarous and selfish race, and the nations which descendfrom him will have a heritage ever on the decline. it is the younger son of a mendicant ascetic who wi

lotus, they are invited to make a journey toajmeer. once there, they need only to go to the shores of the lake thrice blessed, named pushkara, where everypilgrim who bathes during the full moon time of the month of krhktika (october-november) attains to thehighest sanctity, without other effort. there the sceptics would see with their own eyes the site where wasbuilt the pyre of rohita, and also the waters visited by lakshmi in days of yore. they might even have seen the blue lotuses, if most of these had not since been changed, thanks to a newtransformation decreed by the gods, into sacred crocodiles which no one has the right to disturb. it is thistransformation which gives to nine out of every ten pilgrims who plunge into the waters of the lake, theopportunity of entering into nirvana

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

e would meet you there and drive you here. i am glad you have obtained the dry verbena leaves. wilson of york sent me enough to last for some time. i have been using it every morning, and it is very nice, but for my own liking i must ay, i prefer the indian. most likely this is more efficacious. fhanks all the same to you, but i shall not want any just yet. i am glad you have escaped poisoning by the waters of the seine, and the terrible dangers of the streets of paris. these appear to be the worst part of it. we would not go on any account. thanks, we are as well as usual, and i very busy. perhaps, if you come, you will be able to tell us more of the 8 31 vota vita ea in the g.d. it is extraordinary that ayton, who confidently informed gardner that the g.d. taught 'what the t.s. has never

HP LOVECRAFT A DARK LORE

inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things of earth, for shapes came out of the dark to visit the faithful few. bu

ut at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithfull to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be brooding down there i almost wish to kill myself forthwith. johansen and his men were awed by the cosmic majesty of this dripping babylon of elder daemons, and must have guessed without guidance that it was nothing of this or of any sane planet. awe at the unbelievable size of the greenish stone blocks, at the dizzying height of the great c

sons, presumably caused by the then diminishing fever epidemic. they said the place had a febrile smell. dutee himself thought little of the house, for he grew up to be a privateersman, and served with distinction on the vigilant under capt. cahoone in the war of 1812. he returned unharmed, married in 1814, and became a father on that memorable night of september 23, 1815, when a great gale drove the waters of the bay over half the town, and floated a tall sloop well up westminster street so that its masts almost tapped the harris windows in symbolic affirmation that the new boy, welcome, was a seaman's son. welcome did not survive his father, but lived to perish gloriously at fredericksburg in 1862. neither he nor his son archer knew of the shunned house as other than a nuisance almost im

ugh to tell what he has seen "but remember- that dark world of fungoid gardens and windowless cities isn t really terrible. it is only to us that it would seem so. probably this world seemed just as terrible to the beings when they first explored it in the primal age. you know they were here long before the fabulous epoch of cthulhu was over, and remember all about sunken r lyeh when it was above the waters. they ve been inside the earth, too- there are openings which human beings know nothing of- some of them in these very vermont hills- and great worlds of unknown life down there; blue-litten k n-yan, red-litten yoth, and black, lightless n kai. it s from n kai that frightful tsathoggua came- you know, the amorphous, toad-like god-creature mentioned in the pnakotic manuscripts and the ne

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

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

decadent style; and all the construction and carving were marvelously well-preserved. the floor was quite clear, except for a slight detritus bearing outgoing penguin tracks and the inward tracks of these others. the farther one advanced, the warmer it became; so that we were soon unbuttoning our heavy garments. we wondered whether there were any actually igneous manifestations below, and whether the waters of that sunless sea were hot. alter a short distance the masonry gave place to solid rock, though the tunnel kept the same proportions and presented the same aspect of carved regularity. occasionally its varying grade became so steep that grooves were cut in the floor. several times we noted the mouths of small lateral galleries not recorded in our diagrams; none of them such as to comp

HP LOVECRAFT DAGON

ean-risen plain. it was the pictorial carving, however, that did most to hold me spellbound. plainly visible across the intervening water on account of their enormous size was an array of bas-reliefs whose subjects would have excited the envy of a dore. i think that these things were supposed to depict men- at least, a certain sort of men; though the creatures were shown disporting like fishes in the waters of some marine grotto, or paying homage at some monolithic shrine which appeared to be under the waves as well. of their faces and forms i dare not speak in detail, for the mere remembrance makes me grow faint. grotesque beyond the imagination of a poe or a bulwer, they were damnably human in general outline despite webbed hands and feet, shockingly wide and flabby lips, glassy, bulging

HP LOVECRAFT THE BEAST IN THE CAVE

ust, i thought, be some unfortunate beast who had paid for its curiosity to investigate one of the entrances of the fearful grotto with a life-long confinement in its interminable recesses. it doubtless obtained as food the eyeless fish, bats and rats of the cave, as well as some of the ordinary fish that are wafted in at every freshet of green river, which communicates in some occult manner with the waters of the cave. i occupied my terrible vigil with grotesque conjectures of what alteration cave life might have wrought in the physical structure of the beast, remembering the awful appearances ascribed by local tradition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even should i succeed in felling my antagonist, i should never beh

HP LOVECRAFT THE CALL OF CTHULHU

inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things of earth, for shapes came out of the dark to visit the faithful few. bu

out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithful to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be brooding down there i almost wish to kill myself forthwith. johansen and his men were awed by the cosmic majesty of this dripping babylon of elder daemons, and must have guessed without guidance that it was nothing of this or any sane planet. awe at the unbelievable size of the greenish stone blocks, at the dizzying height of the great carv

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d fires, so that in those gardens it was always spring. there ran little streams over bright pebbles, dividing meads of green and gardens of many hues, and spanned by a multitude of bridges. many were the waterfalls in their courses, and many were the hued lakelets into which they expanded. over the streams and lakelets rode white swans, whilst the music of rare birds chimed in with the melody of the waters. in ordered terraces rose the green banks, adorned here and there with bowers of vines and sweet blossoms, and seats and benches of marble and porphyry. and there were many small shrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abound

HP LOVECRAFT THE QUEST OF IRANON

en to athok the cobbler or be gone out of the city by sunset. all here must serve, and song is folly" so iranon went out of the stable and walked over the narrow stone streets between the gloomy square house of granite, seeking something green, for all was of stone. on the faces of men were frowns, but by the stone embankment along the sluggish river zuro sat a young boy with sad eyes gazing into the waters to spy green budding branches washed down from the hills by the freshets. and the boy said to him "art thou not indeed he of whom the archons tell, who seekest a far city in a fair land? i am romnod, and borne of the blood of teloth, but am not olf in the ways of the granite city, and yearn daily for the warm groves and the distant lands of beauty and song. beyond the karthian hills lie

HP LOVECRAFT THE WHITE SHIP

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

e of gold. in the gardens of these cities are strange orchids, and perfumed lakes whose beds are of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble u

HP LOVECRAFT WHAT THE MOON BRINGS

and glut upon. over these horrors the evil moon now hung very low, but the puffy worms of the sea need no moon to feed by. and as i watched the ripples that told of the writhing of worms beneath, i felt a new chill from afar out whither the condor had flown, as if my flesh had caught a horror before my eyes had seen it. nor had my flesh trembled without cause, for when i raised my eyes i saw that the waters had ebbed very low, shewing much of the vast reef whose rim i had seen before. and when i saw that the reef was but the black basalt crown of a shocking eikon whose monstrous forehead now shown in the dim moonlight and whose vile hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the

IRISH WITCHCRAFT AND DEMONOLOGY

rry her message, she would never hurt him. but he deferred doing what the apparition bade him, with the result that she appeared the night after, as he lay in bed, and struck him on the shoulder very hard; at which he cried out, and reminded her that she had promised to do him no hurt. she replied that was if he did her message; if not, she would kill him. he told her he could not go now, because the waters were out. she said that she was content that he should wait until they were abated; but charged him afterwards not to fail her. ultimately be did her errand, and afterwards p. 147 she appeared and thanked him "for now" said she "i shall be at rest, and therefore i pray you lift me up from the ground, and i will trouble you no more" so hunter lifted her up, and declared afterwards that s

ISIS UNVEILED

iple cord, composed of three strands^ cot- ton, which begirt his loins, gave it to me, and vanished at my feet "oh brahmil! what is this mystery which takes place every night. when lying on the matting, with eyes closed, the body is lost sight of, and the soul escapes to enter into conversation with the i^tris. watch over it, o brahmft, when, forsaking the resting body, it goes away to hover over the waters, to wander is the immensity of heaven, and penetrate into the dark and mysterious nooks of the valleys and grand forests of the himavat" agnahada parikthai" the fakirs, when belonging to some particular temfile, never act but under orders. not one of them, unless he has reached a degree of extra- onunary sanctity, is freed from the infiuence and guidance of ma ffuru, his teacher, who fi

d for having sinned; but there is not a word said about a savior who would take away the unmerited curse from the earth and the animals, which had never sinned at all. thus the gnostic allegory shows a greater sense of both justice and logic than the christian. in the ophite system, sophia, the androgyne wisdom, is also the female spirit, or the hindft female n&ji (ndrayana, moving on the face of the waters chaos, or future matter. she vivifies it from afar, but not touching the abyss of darkness. sie is unable to do so, for wisdom is purely intellectual, and cannot act directly on matter. therefore sophia is obliged to address herself to her supreme parent; but although life proceeds primally from the unaeen cause, and its ennoia, neither ot them can, any more than herself, have anything

ed nora, the spirit, or the holy ghost, which emanates from the primordial essence. it is like sephira, the oldest emanation, called the primordvd jmnl, and the white head, for it is the point of divine light appearing from within the fathomless and boundless darkness. in manu it is "naha" or the spirit of god, which moves on "ayana [chaos, or place of motion, and is called niratana" or moving on the waters" in hermes, the egyptian, we read "in the beginning of time there was naught in the chaos" but when the verbum""niing from the void like a "colorless smoke" makes its appearance, then "this cehmm moved on the humid principle" and in genesu we find "and darkness was upon the face of the deep [chaos. and the spirit of god moved upon the face of the waters" in the kabala, the emanation of

it, the androgynous adam- kadmon ag^n, the son who, with his father's spirit, produces the anointed, or adam before his fall. when svayambh, the 'lord who exists through himself' feela impelled to manifest himself, he is thus described in the hindi! sacred books "having been impelled to produce various beings from his own divine digitizec by google 2 isis unveiled substance, lie first manifested the waters which devebped within them- selves a productive seed "the seed became a germ bright as gold, blazing like the luminary with a thousand beams; and in that egg he was bom himself, in the form of brahua, the great principle (tf all the beings (jfanu, i, slokat 8, 9. the egyptian eneph, or chnuphis, divine wisdom, represented by a serpent, produces an egg from his mouth, from whi^ issues pl

y google 268 isis unveiled as the most authentic documenu. few peoples, says the teaitied haoed, have their annals more authentic or serious than the hindlis" we may, perhaps, throw additional light upon the puezung question of the fish-symbol by reminding the reader that according to genen* the first created of living beings, the first type of miim al life, was the fish "and the elohim said 'let the waters bring forth abundantly the mov- ing creature that hath life. and god created great whales. and the morning and the evening were \hf: fifth day* jonah is swallowed by a big fish, and is cast out again three days later. this the christians regard as a premonition of the three days' sepulture of jesus whidi pre- ceded his reauirectioq though the statement of the three days is as fanciful a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

though, small in their show; as distant single ships of whole fiery fleets; animate children of, in thy human conception, a dreadful, but, in reality, a great world, of which thou knowest nothing. they fall, foodless, on the rejecting, barren, and (on the outside) the coldest stone. but in each stone, flinty and chilly as the outside is, is a heart of fire, to strike at which is to bid gush forth the waters, as it were, of very fire, like waters of the rock! truly, out of sparks can be displayed a whole acreage of fireworks. forests can be conceived of flame-palaces of the fire; grandest things soul-things last things all things! wonder no longer, then, if, rejected so long as an idolatry, the ancient persians, and their masters the magi, concluding that they saw all in this supernaturally

out of the body, presumably out of the mind with groan, disturbance, hard motion, and flesh (when forced to sight of it, instantly disappearing, and relapsing, and hiding its godhead in the closing-violently-again solid matter as into the forcefully resuming mind. matter, the agent whose remonstrance at disturbance out of its rest was, in the winds, murmurs, noises, cries, as it were, of air; in the waters, rolling and roaring; in the piled floors of the sky, and their furniture, clouds, circumvolvence, contest, and war, and thunders (defiant to nature, but groans to god) and intolerable lightning-rendings; matter tearing as a garment, to close supernaturally together again, as the solid, fettered and chained devil-bound in the hand upon it, to be! in this sense, all noise (as the rousing

east are surmounted with twelve minarets, and the number twelve occurs frequently in connection with the theology of the moslems. fig. 89. little saxam church, suffolk, circa 1120. fig. 90. rochester cathedral (turret, 1180. fig. 91. bishop's cleeve church, gloucestershire, circa. 1180. fig. 115a is a scale enrichment, introduced into architecture, to symbolise the female deity, or virgin born of the waters. the spectator looks to the faces of the figure marked 116. christian towers. 219 fig. 117 is a masonic, mosaic, or tesselated pavement (query, whether this pavement of black and white squares fig. 92. almondsbury church, gloucestershire, circa 1150. fig. 93 (decorated period) salisbury cathedral, central spire, 1350. fig. 94. st. mary's church, cheltenham, circa 1250. is not the origin

of the zodiac are here correctly designated as in number" twelve" let the judicious reader remark that twelve times thirty are three-hundrecl-and-sixty, which is not the number of the degrees of this symbolical plan. there are twelve divisions in this ark. the centre space is that through which the dove or raven, escaped-out into the open in search of its new home, or into the restored world when the waters went down or disappeared. each of the twelve spaces in the accompanying plan contains twentyfive degrees which make an aggregate of three hundred degrees. the mythical figure contained in the ark is presumably that of noah. it is also evidently the symbolical figure of the saviour, and typically only that of noah; for the hands are crossed, and the feet and hands bear the marks of the i

JESSUP MK THE CASE FOR THE UFO

nd flames belched froth from no. 4 hold. the fire was immediately so hot and so widespread that it was impossible to subdue. telepathic, eh? the boarding parties hurriedly abandoned the doomed vessel and returned to the safety of their own ships. moments later there was a terrific explosion on the ourang medan and the ship seemed to leap into the air. then it settled back and quietly slid beneath the waters. from that day to this, no one has ever been able to determine what happened to this unfortunate ship or to her officers and crew. the fate of the s.s. ourang medan is another unsolved mystery of the sea. more work of "the little-men" of mu& their force-ships. radio men are liffle affected by "freezing" when in their shacks with sender turned on. electro resistance. the notable points:

ite the washington d.c.times-herald, of february 11, 1953" colombo, ceylon, and february 10, 1953: a slightly damaged motor ship whose five-man crew vanished mysteriously at sea was towed into colombo today, still carrying plenty of food, water and fuel. something else must have been missing. a meal had been prepared in the galley, ready for serving. despite a broken mast, the holchu rode well in the waters with a cargo of rice. the ship normally plies between andaman and nicobar islands, near the route from colombo to singapore. there was no clue as to the fate of the five asiatic crew men known to have been aboard. sighted three days ago, two hundred miles south of nicobar islands, the derelict was boarded by crew members of the british freighter, ranee. the british vessel was carrying 7

KETAB E SIYAH

ed diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters 5 of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many

diamonds wrapped round my princely shoulders. 66 to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wo

high stone pillars, a great gulf, a deep ocean, unknowing of dawn and dusk, with venus as their herald or page, shining in the sky. this sea's sky was vaulted stone, dark and distant, shadow-veiled from the eyes that sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus did i commend to myself to sit in meditation by those waters that i might perceive a path forward 128 from the circuitous meanderings of my troubled thought. there, by the sea without sun i sat, nourished by the flesh

with his knights looked down from the high walls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out by smoke, perfumed with the incense of the garden, and the river was blocked and ran dry with the embers of the conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongst the many ashes of the trees, scattered across the dark-scarred earth, many motes of light like burning stars and his angel-sight did know them as the germs of those trees t

sweeping all like dread, thunderous worms. all the earth shall be thus drowned and all that lives upon the earth shall be so slain by this cataclysm. you shall therefore instruct noah to build a boat that shall be in length three hundred cubits that shall be in breadth fifty cubits that shall be in height thirty cubits. into this great vessel he shall install all his family that they might escape the waters and two of each kind of beast that goes on earth that the produce of my creation be not lost. in all this shall you instruct noah. thus shall the nephilim be destroyed by the hand of nephilim save those loyal to our cause. thus shall we raise our own retinue against the shedim hosts and thus shall we overthrow those that sought to overthrow the elohim. go then michael to the earth and b

KNOWLEDGE LECTURE FOUR

of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. me

KNOWLEDGE LECTURE TWO

he presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus 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

LAITMAN M THE PATH OF KABBALAH

d, the lowest of all worlds (states of being. one can either work for the creator or for self; there is no in-between. 320 part six: genesis c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1:1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over the

of correction were created the days, months, and years. correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day of creation and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1:20-21. when the attribute of bestowal water joins the attribute of reception ea

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t secret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals

ked what he required. he was told to answer: glight h. in all his perambulations, he had to begin with the left foot. if the candidate violated his o, so it is stated in the book of the dead, his throat was cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intende

ntean or the aryan. the whole set of seven festoons hanging one below the other denoted one world-period, one occupation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate yet another side of the marvellous mystery of evolution. when the holy spirit has brooded over the face of the waters of space, and has impregnated and vivified primordial matter, the activity of the second aspect of the logos begins, and innumerable streams of his divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolu

egyptian times both the cross and the anchor have been modified, but the cup has not. the cross was originally what is now called the greek cross, with equal arms. that has always been the token of the first out-pouring of divine life through the third aspect of god, or the third member of the trinity, called among the christians god the holy ghost, and sometimes the life-giver, who brooded over the waters of space. 284. a further point in the symbology is that the cross contains within itself the square, the level and the plumb-line combined; and we find in the epistle to the ephesians written by st ignatius (who according to tradition was the little child whom christ once took and set in the midst of his disciples as a type of those who should inherit the kingdom of heaven, this remarka

-festation of the logos at the beginning of a solar system, while the c c s and the s c show further that he manifests himself as spirit and matter; for there is nothing which is not god. to indicate that the second person or aspect of the logos is about to descend into his universe, the column of the w.s.w. is now erected, and that of the w.j.w. is laid down. the brooding of the holy spirit over the waters of chaos is now no longer the only divine activity; the groundwork is laid, and the active life of the system is to begin. the tracing-board which indicates the plan of its activity is now exposed, and the nature of that activity is indicated by the fact that we commence it with a hymn of praise to t.g.a.o.t.u, during the singing of which the brn. should pour out all the love and devoti

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

it is to this age also that we look for the origin of those mysteries which have been handed down to us in the ceremonies of freemasonry. even then the ceremonies were ancient, and we must search a still more remote past for their ultimate source. in the great catastrophe of 75,025 b.c. the whole land of egypt was flooded, and nothing remained of all its glory save the three pyramids rising above the waters(*man: whence, how and whither, pp. 242 and 283) after this, when the swamps had become habitable, there came a negroid domination; and then the land was again colonized by the atlanteans, who restored the splendour of the egyptian temples and established once more the hid-den mysteries which had been celebrated in the great pyramid. this empire lasted up to the time of the aryanization

though in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the feminine aspect of the deity as the divine compassion; she was called the foam-born because she was mystically supposed to have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337. came flushed from the full-flushed wave, and imperial, her 338. foot on the sea. 339. and the wonderful waters knew her, the winds and the 340

the lesser mysteries of egypt, and in this sense it is possible to compare the lesser mysteries with our masonic 1, although the details of the ceremonial do not exactly correspond. the ceremony was conducted by the hierophant of eleusis, assisted by his various officers; and the initiates of this degree were called mystae. 352. the ceremonies opened with a preliminary purification or baptism in the waters of the ilissus, during which certain ritual formulae were recited; they were continued in the secrecy of the temple, in which representations of the astral world were shown to the candidate, and instruction given upon the results of certain courses of action in the life after death. in earlier days when the hierophant directing the studies described the effect of some particular vice or

courage, and then led through dark caverns amid the howling of wild beasts and other fearful noises, while flashes of lightning revealed monstrous apparitions to his sight. after three days and nights of this kind of experience, he was laid on a couch in a solitary cell; there was a sudden crash of waters, typifying the deluge, and the murder of dionysus was enacted, his limbs being scattered on the waters. then, amid lamentations, commenced the search of rhea for the remains of dionysus, and the apartments were filled with shrieks and groans, accompanied by the frantic dances of the corybantes. suddenly the body was found, the scene changed to one of joy, and the aspirant was released from his confinement. after that he descended into the infernal regions, where he saw the sufferings of

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

e. an encyclopedia of fairies. new york: pantheon, 1976. mccoy, edwin. a witch s guide to faery folk. st. paul, mn: llewellyn, 1994. book of jubilees the book of jubilees is an apocryphal work composed during the so-called intertestamental period. according to this book, the angels were created on the first day of creation: on the first day he created the heavens which are above and the earth and the waters and all the spirits which serve before him the angels of the presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which a group of angels mate with mortal females. th

s palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the closed wings of the famous triptych represent the world on the third day of creation, a transparent sphere that shows, at the center, the dry land covered with vegetation, separating from the waters. the left wing shows the earthly paradise, the central panel is the garden of worldly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a

york: henry holt and company, 1955. kusche, larry. the bermuda triangle mystery solved. buffalo: prometheus books, 1986 .the disappearance of flight 19. new york: harper and row, 1980. sand, george x. sea mystery at our back door. fate 5, no. 7 (october 1952: 11 17. sanderson, ivan t. invisible residents: a disquisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: avon books, 1973. spencer, john wallace. limbo of the lost.westfield, ma: phillips, 1969. winer, richard. the devil s triangle. new york: bantam books, 1974. diabolus in musica diabolus in musica is latin, literally meaning devil in music, and is a medieval expression for the tritone (diminished fifth or augmented fourth. it splits the octave in half (in this ca

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

ry hindu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is so dried out that the earth is parched and cracked, a terrible wind blows through the worlds, drawing the life-breath out of all creatures. this wind is followed by a universal fire that consumes all of the worlds in a frightful tornado of flame. the source attributed to this fire varies. of particular importance is the widespread imag

LIBER 777

bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32

f the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of th

14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereo

te of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle*

; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to d

LIBER ALEPH

e the relation of illusion to illusion in that aspect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws of their reaction, yet with eagle.s vision beholding the one sun of the true nature of the whole. verily, his is the truth, and unto it did also dionysus and tahuti and sri krishna set the seal of their witness. cleanse herefore thine heart, o my son, in the waters of the great sea, and enkindle it with the fire of the holy ghost. for his is his peculiar work of sanctification. n the book of wisdom or folly 121 dp de virgine beata (of the bless d virgin) nderstand then well this mystery of universal godliness; for it is the naked beauty of the virgin of the world. lo! since the end is perfection, as i have already shewn unto thee, and since also e

e holy ghost. this is the most secret of all energies, the seed of all being, and therefore must he be sealed up in an ark from the malice of the devourers. if then by thine art thou canst conceal thyself in thine own nature, this is silence, this, and not nullity of consciousness else were a stone more perfect in adeptship that thou. but, abiding in thy silence, thou art in a city of refuge, and the waters prevail not against the lotus that enfoldeth thee. this ark or lotus is then the body of our lady babalon, without which thou weret the prey of nile and of he crocodiles that are therein. now, o my son, mark thou well this that i will write for thine advertisement and behoof, that this silence, though it be perfection of delight, is but the gestation of thy lion, and in thy season thou

. of its three modes, the scorpio destroyeth himself, as if it were a type of animal pleasure. next, the serpent is proper to works of change, or magick; yet is he poisonous also unless thou hast wit to enchant him. lastly the eagle is subtlest in this sort, so that this path is proper to a transcendental labour. yet all these are in the way of death, so that thy wand is dissolved and corroded in the waters of the cup, and must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph vel cxi 174% sequitur de his viis

LIBER ARCANORUM

e, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of

LIBER CHANOKH

e partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water

undred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.11 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!12 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders t

measured, and it is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range14 in the south and are as the 28 lanterns of sorrow, bind up your girdles

28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea. the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonusahi- toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of s

LIBER CLXV A MASTER OF THE TEMPLE

yself into the boat and sat in the fore part, which was high and covered by a sort of hood. presently, it struck me that the man was not living but dead. death. we then drifted in a mist, and all became blank for a while; the memory of boat, man and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed

LIBER CORDIS CINCTI SERPENTE

es; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. 14 liber lxv 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the

ilky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente

ght of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cordis cincti serpente svb figvra ynd

LIBER CXX

ed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i

then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the c

LIBER DCCCLX JOHN ST

ses, demi-perdreau a la gelee, cepes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour.s pr.n.y.ma in .sana (even if i had to do it without kumbhaka) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into .sana for a few minutes every midnight and the rest goas- you-please would be enough. i am well punished. 8.30. this food, eaten in a yog. and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to knock

tream, still held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address. and he held on his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spi

LIBER HHH

e. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning-flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4

LIBER LIBERI VEL LAPIDIS LAZULI

e, iacchus invisible, iacchus triumphant, iacchus indicible! 24. iacchus, o iacchus, o iacchus, be near us! 25. then was the countenance of all time darkened, and the true light shone forth. 26. there was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, selfknowledge. 27. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the gods said: all is burning: it is the end. 30. also thou didst set thy lips to the wound

LIBER LIBRAE

of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; f

LIBER LVII

it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate considerati

fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn.t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted .his folly is justice. as it is written .the wisdom of this word is foolishness with god. or, by yetzirah .the air is his balance. as it is written .god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is r

rs show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the ga

LIBER LXVII THE SWORD OF SONG

d. as a matter of fact they do not enjoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. 26 the sword of song and sail..the waters wild a-wenting over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation. in short, dismiss me, jeered and hooted, who thought i sported roland.s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute.a jolly good strong .un

em.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34.i beg your pardon. it was a slip. 146. tahuti.25.in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished. t.s] 64 the sword of song 149. ra.26.the sun-god. 149. nuit.27.the star-goddess. 152. campbell.28..the waters wild went o.er his child, and he was left lamenting. 152. the ibis head.29.characteristic of tahuti. 157. roland s crest.30.see .two poets of croisic. xci. 159. a jest.31.see above: ascension day. 162. a mysterious way.32. god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intentional species? 171. the old hymn.33.this hym

LIBER LXXVIII

the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain

aced feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the

s hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face

he hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, good-natured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 c to 20 d. c of c queen of nymphs or undines. xi the prince of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the oth

wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the wa

LIBER MMCMXI NOTE ON GENESIS

al limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis

itual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq

den power of the three extended as a mighty sphere to the confines of space! the next word is ta, which we have seen to be the central word: and its signification is the alpha and omega .from beginning unto end: essence: and its key is 5. five again are the letters of the word \ymch* which next follows; and in this word \ymc, the heavens, we perceive c. the ruach elohim, brooding upon the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental co

hells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good

LIBER TRIGRAMMATON

as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless aboboliber tvrris vel domvs dei svb

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

al name for a giant. it meant something like gblack, h as if he were charred. see also muspell; ragnarok references and further reading: bertha s. phillpotts, gsurt, h arkiv for nordisk filologi 21 (1905: 14.30, argued that surt was a gvolcano-giant, h which would give him a special association with iceland, where volcanic activity remains common. indeed, when a volcanic island erupted fresh from the waters off iceland in 1963, it was named surtsey (surt fs-island. deities, themes, and concepts 283 suttung giant from whom odin obtains the mead of poetry. suttung is mentioned in both major versions of the story of odin fs acquisition of the mead of poetry, in havamal, stanzas 104.110, and the skaldskaparmal of snorri sturluson fs edda. in one sense we might say that the story of the mead of

LOGOMACHY OF ZOS

ngs. the last act man will forego is his sadism. human inventiveness: ego and sin. all virtues are expendable and dissipate easily, whereas evil is ever near and plethoric. the beginning of wisdom "wouldst thou be virtuous? then search out thine own evil (epictetus [footnote: stoic philosopher ca. 60.110 a.d] thence the stoic diverts his own evil to combat other evil. yes, and cast his bread upon the waters, without thought of return: what hurt shall accrue? virtue by stealth, fearless condemnation of evil. our significance: a virus or an axial shift could destroy mankind totally. consciousness may result from a reaction to infinite impacts. if we could define all the conceivable connections that a concept could imply we would have a complete definition of it. but what is a concept? it is

LUCIFERIAN SORCERY AND SET TYPHON

cts, utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and models of belief are given here: apep the serpent-demon of chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the s

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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

serapis, in the form of a bull, was driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years. click to enlarge the lion-faced light-power. from montfaucon's antiquities. this gnostic gem represents by its serpentine body the pathway of the sun and by its lion head the exaltation of the solar in the constellation of leo. click to enlarge a symbolic labyrinth. from montfaucon's antiquities. labyrinths and mazes were favored places of initiation

of oannes, a partly amphibious creature who came out of the sea and taught the savage peoples along the shore to read and write, till the soil, cultivate herbs for healing, study the stars, establish rational forms of government, and become conversant with the sacred mysteries. among the mayas, quetzalcoatl, the savior-god (whom some christian scholars believe to have been st. thomas, issued from the waters and, after instructing the people in the essentials of civilization, rode out to sea on a magic raft of serpents to escape the wrath of the fierce god of the fiery mirror, tezcatlipoca. may it not have been that these demigods of a fabulous age who, esdras-like, came out of the sea were atlantean priests? all that primitive man remembered of the atlanteans was the glory of their golden

cured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consciousness. the waters of life--the secret doctrine--cure the diseases of ignorance; and the spirit, ascending again to its divine source, regains its god-given adornments as it passes upward through the rings of the planets. another mystery ritual among the babylonians and assyrians was that of merodach and the dragon. merodach, the creator of the inferior universe, slays a horrible monster and out of her bo

revealed "i thy god am the light and the mind which were before substance was divided from spirit and darkness from light. and the word which appeared as a pillar of flame out of the darkness is the son of god, born of the mystery of the mind. the name of that word is reason. reason is the offspring of thought and reason shall divide the light from the darkness and establish truth in the midst of the waters. understand, o hermes, and meditate deeply upon the mystery. that which in you sees and hears is not of the earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself

MASTERING WITCHCRAFT

in level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of ancient wars between good and evil, the opening of the waters, the flood sweeping the giants away, how they suffered, and died, that race who hated the ruler of us all, and received judgement from his hands, surging waves that found them wherever they fled] beowulf, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, and similarly in greek mythology concerning the gods

e present, we pray thee, and guard this circle from all perils approaching from the south! again all present should accompany you in your visualization. the powers of the west should be invoked by the chalice, here representing the elemental power of water. sprinkle a few drops of salt water from the chalice to the west and, as you do, see a mighty, glassgreen sea open beneath your feet. low over the waters hangs the full moon. feel the cold mist rising from the waters and listen to the eddy and swirl of the currents, the lap of waves upon the" shore. o thou serpent of old, ruler of the deeps, guardian of the bitter sea, prince of the powers of water, be present we pray thee and guard this circle from all perils approaching from the west! finally, passing to the north, light the lamp, and

discussed later, wild cries of "eee-ooo aah voh aiee" are often given by the members of the coven as they whirl ecstatically, usually after the words of a chant such as one adapted from the invocation of hertha from chapter 5, or if the coven be a solely goddess-oriented variety, the following traditional one: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who giveth birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early! golden sun of the mountains, illumine the land, light up the world. illumine the seas and the rivers, sorrows be laid, joy to the world! blessed by the great goddess, without be

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

d, which marketh and expresseth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which abraham having invoked, he was found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, wh

conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy name of el chai, which is that of the living god, through the virtue of which alliance with us, and redemption for us have been made; which moses invoked and all the waters returned to their prior state and enveloped the egyptians, so that not one of them escaped to carry the news into the land of mizraim. lastly, i conjure ye all, ye rebellious spirits, by the most holy name of god adonai malekh, which joshua invoked, and stayed the course of the sun in his presence, through the virtue of methratton, its principal image; and by the troops of angels who ce

teth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powerfully urge ye, o demons, in whatsoever part of the world ye may be, so that ye shall be unable to remain

ys and three nights, that almost all who were left alive died; and by the name yesod and in the name yesod, which moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of yeshimon, which moses named and invoked, and the red sea divided itself and separated in two; and by the name hesion, which moses invoked, and all the army of pharaoh was drowned in the waters; and by the name anabona, which moses having heard upon mount sinai, he was found worthy to receive and obtain the tables of stone written with the finger of god the creator; and by the name erygion, which joshua having invoked when he fought against the moabites, he defeated them and gained the victory; and by the name hoa, and in the name hoa, which david invoked, and he was delivered

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

g the reed recite psalm lxxii. after this, with the knife of the art, thou shalt fashion the reed into the shape of a knife, and upon it thou shalt write these names: agla, adonai, elohi (see figure 87, through whom be the work of this knife accomplished. then thou shalt say: o god, who drewest moses, thy well-beloved and thine elect, from among the reeds on the marshy banks of the nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which i desire through thy holy name and the names of thy holy angels. amen. this being done, thou shalt commence with this knife to flay the animal, whether it be virgin or unborn, saying: the key of solomon page 114 zohar, zio, talma, adonai, shadd

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

n host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts and sciences, and other secret things. he can discover unto thee what the earth is, and what holdeth it up in the waters; and what mind is, and where it is; or any other thing thou mayest desire to know. he giveth dignity, and confirmeth the same. he bindeth or maketh any man subject unto the magician if he so desire it. he giveth good familiars, and such as can teach all arts. he is to be observed towards the west. he is of the order of dominations.13 he hath under him 200 legions of spirits, and part of

hat is, and what will be; and to cause love between friends and foes. he was of the order of thrones. he governeth 30 legions of spirits; and his seal is this, which wear thou as aforesaid (41) focalor- the forty-first spirit is focalor, or forcalor, or furcalor. he is a mighty duke and strong. he appeareth in the form of a man with gryphon s wings. his office is to slay men, and to drown them in the waters, and to overthrow ships of war, for he hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and

hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to guide ships laden with arms, armour, and ammunition, etc, thereon. and at the request of the exorcist he can cause the seas to be right stormy and to appear full of ships. also he maketh men to die in three days by putrefying wounds or sores, and causing worms to breed in them. he governeth 29 legions of spirits, and his seal is this, etc (43) sabnock- the forty-third spirit, as

nd his seal is this, etc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is called bifrons, or bifrous, or bifrovs. he is an earl, and appeareth in the form of a monster; but after a while, at the command of the exorcist, he putteth on the shape of a man. his office is to make one knowing in astrology, geometry

is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wear thou, etc (54) murmur, or murmus- the fifty-fourth spirit is called murmur, or murmus, or murmux. he is a great duke, and an earl; and appeareth in the form of a warrior riding upon a. gryphon, with a ducal crown upon his head. there

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

yes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided the red sea& by that great power that turned all the waters& rivers of egypt into blood& turned all the dust into flies& chains& by that great power that brought frogs all over the land of egypt& entered into the king s palace& chambers& by that great power that terrible thunder& lightning& hail stones mixt with fire& sent locusts which did destroy all growing things in the whole land of egypt& by that great power that destroyed all the first bo

MEANING OF MASONRY

in our third degree; none but indicates that in that hour of greatest darkness the light of the primal divine spark within us is never wholly extinguished, and that by loyalty to that light, by patience and by perseverance, time and circumstances will restore to us the" genuine secrets" the ultimate truths and realities of our own nature. we are here, masonry teaches, as it were in captivity, by the waters of babylon and in a strange land; and our doctrine truly tells us that the richest harmonies of this life are as nothing in comparison with the songs of zion; and that, even when we are installed into the highest eminences this world or the craft may offer, it were better that our right hand should forget its cunning and that we should fling the illusory treasures of this transitory wor

al narrative an allegory of the spiritual process which has been going on within the candidate himself. it is he, as it is every human soul, that has been in babylonian bondage, in captivity to the babel-confusion of mundane existence, the tyranny of material interests, and the chaos of his own disordere d nature. it is he who, in revolt from these, has in reflective moments" sat down and wept by the waters of babylon--the transient flux of temporal things-and" remembered zion" in a yearning for inward freedom and permanent peace of heart. it is he who finds the temple of his old natural self worthless and in ruins, and realizes that upon its site he must rebuild another and worthier one. from within himself comes the urge of the inward lord (kurios) which (under the mask of cyrus the king

MICHAEL FORD WITCHMOON

entagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my being in the protection of the kin of witchblood! touching the genitals recite: malkuth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say ve-geburah (and the power) 58 58 touching the left shoulder, say ve-gedulah (and the glory) facing

birthing of new life, to which the balance of nature grows strong. the great oak tree reaches high into the material world while having it's roots deeply planted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own super abundance. let me forget ri

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of taliesin) the indians of lake missoula, washington, have in their myths the following account: one summer morning the people were startled by a rumbling and a shaking of theearththen the sun was blotted outterrified people ran to the hills to get away from thepounding waterthen a rain of ashes began to fall. it

en it nears the roche limit of this planet, the debris occasionally re-enters theatmosphere, falling to the surface. as researchers like charles fort have so splendidlycollated, our earth has seen strange rains of fish and frogs, oil and stone, hail and icedescending from the skies. what has been kept back is the fact that these anomaliesare really the remains of an entire planet, that of tiamat. the waters of its great oceansbecame frozen in space. when they entered our atmosphere, they liquefied, depositingtheir often live contents on the surface of earth to the perplexion and bemusement ofwitnesses. when it was written in the book of revelation that the battle of armageddon would befought in the air, it seems to refer to either the ramifications of the destruction of a secondluminary in

lude, episode 1) old world disorder22atlantis, alien visitation, and genetic manipulation on atlantis, the peoples of the sequestered colonies of original earth inhabitants, fore-warned of this coming rebellion, would have been prepared to vacate the precincts andoverthrow the tyrannical technocratic elites. knowledge, instruments, and books wererescued and preserved. the freed persons moved onto the waters in ships and with theuse of certain devices attempted to relocate their respective lands. some that were notable to do this settled on lands that were unfamiliar. this is clearly the case with thegaels. in fact, it is recorded that they came to ireland from four sacred islands thatwere destroyed because the rulers were corrupt. in irish myth, we read of the succes-sive waves of colonist

equator, and continental placement. the great continents of appalachia,oceania, tyrhennia, beringia, and fennoscandia sank beneath the waves, as didsmaller islands such as lochlann, lyonnesse, hy brasil, and avalon, to mention a few.the great miocene ocean that occupied most of what is today russia had entirelyemptied its basin. its waters became the mediterranean, and the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, change

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

MICHAEL W FORD THE VAMPIRE GATE

ize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of ya

MICHAEL WYNN THE SOUL TRAVELERS

estroy the world in a flood, and that noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in this flood which lasted for 40 days. before the waters subsided, noah released a raven from the ark to discover whether dry land was yet peaking above the waters, but it only flew back and forth. next noah released a dove into the air, and the bird returned with an olive branch, indicating to noah that there was indeed land nearby. with the waters subsiding, the ark would come to rest on a mountain named ararat. noah, his family, and the an

nual trip by boat, where lone man insisted the boat sail despite the presently bad weather, much to the protest of the 12 men already on board. yet the boat did set sail and during the voyage was attacked by demons. lone man made short work of these attacks, and when the boat was endangered by a whirlpool, lone man rose to his feet and reminded the whirlpool that it was he, lone man, that created the waters; the whirlpool promptly dissipated. one day lone man arrived to an island, proclaiming that a flood was soon to destroy the earth, and that a fortress must be built at the center of the village. he promised to return one day, and after leaving the village the flood waters did come, which protected those who believed him. it s important to note that this tale of a chosen one who travels

name bochica, who came upon them long ago. he was an old man of a different race than the chibcas, and sported a long, thick beard. he taught the locals, who lived as barbarians, how to live civilized and in peace with each other. bochica s wife, on the other hand, wasn t so great; she caused a global flood that nearly wiped out humanity. the furious bochica banished his wife chia and dissipated the waters. the canarian people of ecuador, the inuit people of alaska (eskimo, and the luiseno tribe of southern california tell tales of a small remnant of humanity surviving a great flood by taking refuge on mountaintops. the chickasaw people of america s dakota region say that a great flood destroyed all of humanity, with the exception of a small family and 2 of every creature. and as for the

lane are not human, and probably never were. simply put, these entities have nothing to do with your dead grandma. although many people imagine spirits as extremely concerned with the activities of humans, in truth many spirits are indifferent to humans. spirits and elementals see the earth as a 3-dimensional living environment, and as a result many spirits live beneath the ground, in the air, in the waters and oceans, and in wooded areas. what s more is that many of these beings will usually choose to live away from high concentrations of humans, and may be inclined to inhabit deserted regions; only a small percentage of elementals and spirits choose urban habitations. spirits are subject to the will of man by the working of magic, but they still have individual personalities, and share t

MORALS AND DOGMA

canic eruption. revolutions have long roots in the past. the force exerted is in direct proportion to the previous restraint and compression. the true statesman ought to see in progress the causes that are in due time to produce them; and he who does not is but a blind leader of the blind. the great changes in nations, like the geological changes of the earth, are slowly and continuously wrought. the waters, falling from heaven as rain and dews, slowly disintegrate the granite mountains; abrade the plains, leaving hills and ridges of denudation as their monuments; scoop out the valleys, fill up the seas, narrow the rivers, and after the lapse of thousands on thousands of silent centuries, prepare the great alluvia for the growth of that plant, the snowy envelope of whose seeds is to employ

many are thrown back again from the sea-shore into the desert, where, by the virtue of the sea-water that they have imbibed, the roots and leaves sprout and they grow into fruitful plants, which will, in their turns, like their ancestors, be whirled into the sea. god will not be less careful to provide for the germination of the truths you may boldly utter forth"_cast" he has said"_thy bread upon the waters, and after many days it shall return to thee again" initiation does not change: we find it again and again, and always the same, through all the ages. the last disciples of pascalis martinez are still the children of orpheus; but they adore the realizer of the antique philosophy, the incarnate word of the christians. pythagoras, the great divulger of the philosophy of numbers, visited a

e and purify his _motives, as well as sedulously cherish the conviction, assuredly a true one, that in this world there is no such thing as effort thrown away; that in all labor there is profit; that all sincere exertion, in a righteous and unselfish cause, is _necessarily_ followed, in spite of all appearance to the contrary, by an appropriate and proportionate success; that _no_ bread cast upon the waters can be wholly lost; that _no_ seed planted in the ground can fail to quicken in due time and measure; and that, however we may, in moments of despondency, be apt to doubt, not only whether our cause will triumph, but whether, if it does, we shall have contributed to its triumph--there is one, who has not only seen every exertion we have made, but who can assign the exact degree in which

sailed in a seventy-four where now a thousand islands gem the surface of the indian ocean; and the deep-sea lead would nowhere have found any bottom. but below these waves were myriads upon myriads, beyond the power of arithmetic to number, of minute existences, each a perfect living creature, made by the almighty creator, and fashioned by him for the work it had to do. there they toiled beneath the waters, each doing its allotted work, and wholly ignorant of the result which god intended. they lived and died, incalculable in numbers and almost infinite in the succession of their generations, each adding his mite to the gigantic work that went on there under god's direction. thus hath he chosen to create great continents and islands; and still the coral-insects live and work, as when they

, they were dismissed with the barbarous words [greek] and [greek? pa, corruptions of the sanscrit words, kanska aom pakscha; meaning _object of our wishes, god, silence, or _worship the deity in silence. among the emblems used was the rod of bakchos; which once, it was said, he cast on the ground, and it became a serpent; and at another time he struck the rivers orontes and hydaspes with it, and the waters receded and he passed over dry-shod. water was obtained, during the ceremonies, by striking a rock with it. the bakch crowned their heads with serpents, carried them in vases and baskets, and at the [greek??s, or finding, of the body of osiris, cast one, alive, into the aspirant's bosom. the mysteries of atys in phrygia, and those of cybele his mistress, like their worship, much resembl

MOTTA MARCELO THE COMMENTARIES OF AL

and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not considered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might s

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ation. but the human race became in the course of time so degenerate that the gods resolved to destroy all mankind by means of a flood; page 22 deucalion [22](son of prometheus) and his wife pyrrha, being, on account of their piety, the only mortals saved. by the command of his father, deucalion built a ship, in which he and his wife took refuge during the deluge, which lasted for nine days. when the waters abated the ship rested on mount othrys in thessaly, or according to some on mount parnassus. deucalion and his wife now consulted the oracle of themis as to how the human race might be restored. the answer was, that they were to cover their heads, and throw the bones of their mother behind them. for some time they were perplexed as to the meaning of the oracular command, but at length b

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

called on zeus for help, who hurled his thunderbolt at phaethon, and with a flash of lightning brought the fiery steeds to a standstill. the lifeless body of the youth fell headlong into the river eridanus,[27] where it was received and buried by the [66]nymphs of the stream. his sisters mourned so long for him that they were transformed by zeus into poplars, and the tears they shed, falling into the waters, became drops of clear, transparent amber. cycnus, the faithful friend of the unhappy phaethon, felt such overwhelming grief at his terrible fate, that he pined and wasted away. the gods, moved with compassion, transformed him into a swan, which for ever brooded over the fatal spot where the waters had closed over the head of his unfortunate friend. page 71 the chief seat of the worship

ow, saying, that as he pursued his daily journey, his penetrating eye had beheld a lovely, fertile island lying beneath the waves of the ocean, and that if the immortals would swear to give him the undisturbed possession of this spot, he would be content to accept it as his share of the universe. the gods took the oath, whereupon the island of rhodes immediately raised itself above the surface of the waters. the famous colossus of rhodes, which was one of the seven wonders of the world, was erected in honour of helios. this wonderful statue was 105 feet high, and was formed entirely of brass; it formed the entrance to the harbour at rhodes, and the largest vessel could easily sail between the legs, which stood on moles, each side of the harbour. though so gigantic, it was perfectly proport

teers, a suitable edifice was soon erected. it now became necessary to choose ministers, who would offer up sacrifices, interpret his prophecies to the people, and take charge of the temple. looking round, he saw in the far distance a vessel bound from crete to the [73]peloponnesus, and determined to avail himself of her crew for his service. assuming the shape of an enormous dolphin, he agitated the waters to such a degree, that the ship was tossed violently to and fro, to the great alarm of the mariners; at the same time he raised a mighty wind, which drove the ship into the harbour of crissa, where she ran aground. the terrified sailors dared not set foot on shore; but apollo, under the form of a vigorous youth, stepped down to the vessel, revealed himself in his true character, and inf

PHILIP NEIL MYTHS LEGENDS EXPLAINED

less waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took three main forms: khepri, the scarab beetle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the westernmost peak of mount manu, the sky goddess, nut

things, he brought us a tale of the days before the flood. he went on a long journey, was weary, worn-out with labor, returning he rested, he engraved on a stone the whole story. prologue to the epic of gilgamesh ferryman of the gods urshanabi takes gilgamesh across the ocean. for three days they ran on as if it were a journey of a month and fifteen days and at last urshabani brought the boat to the waters of death. he poles while gilgamesh acts as a mast because, in a fury, gilgamesh had broken the sacred stones that made the boat safe in these perilous waters. gilgamesh crosses the waters of death gilgamesh acts as a human mast in the ferryboat of urshanabi, the ferryman of the gods. distraught at enkidu s death, he was advised by siduri, the goddess of wine and wisdom, to seek out the

howling into the night to die. the next night, there was great feasting but unexpectedly, as the company slept, grendel s mother descended upon the hall to take revenge for her son s death. the next morning, beowulf tracked her to the lake where she lived, dived into the murky water, and killed her with a great sword, too heavy for anyone but a hero to wield, which he found lying on the lake bed. the waters boiled with blood and beowulf s followers thought he must be dead but he surfaced, holding the heads of grendel and grendel s mother. beowulf became a great king of the geats, and died in old age battling another monster a fire-breathing dragon, which for centuries had guarded its hoard of treasure in an ancient burial mound. 73 sigurd the dragon-slayer regin, smith to a king regin beca

twigs for the sauna. it was to the sauna that a hare brought the news of her death to her mother. to aino s horror, her mother was pleased with the match and did not understand her daughter s grief. she gave aino wedding clothes woven by moon-daughter and sun-daughter. strange fish aino escapes as v in m inen stretches to clasp her. taunting him, she dives into the waves. although he searched all the waters of finland, v in m inen never caught aino again. aino-myth by akseli gallen kallela (1865 1931) this tryptych shows an early episode in the kalevala, compiled from an oral tradition of finnish folk songs by elias l nnrot (1802 84. on the left, va n m inen meets aino who rejects him as her husband and runs home to find her mother in favor of the match. on the right, aino sits naked by th

ermaid. sea voyager v in m inen was a great boat builder and sea voyager. although his mother was the daughter of the air, he was born in the sea and his name derives from v in river mouth. forging the sampo by akseli gallen kalela (1865 1931) drowning maid when aino drowns she becomes a mermaid, the wave-wife s watery maid, ahto s peerless cbild. as she drowns she identifies herself with the sea the waters are her blood and the fish her flesh. the magical mill of plenty stranded in the northland, v in m inen needed the sorceress louhi to help him home. she agreed to help and to give him her daughter, the maid, as his bride if he forged for her the magical sampo, the mill of plenty, out of a swan s quill-tip, a barren cow s milk, one barley grain, and the wool of one ewe. unable to forge i

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

s it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see that the existence of the universe is not intrinsic to it. it does not have to exist. on the contrary, its existence is an anomaly which must be imposed upon it, by a being whose existence is intrinsic and above time. this being is g-d. just as in the splitting of the red sea, the waters stood upright, contrary to their nature to descend, because of the constant force of the east wind pushing them up, so too, there must be a constant creative force from g-d "pushing" the universe and everything therein, including the human body, into existence at all times. the inner self of man if we would strip away all the properties of man, we would be left with the quintessential s

" to others which will usher in the messianic age, as the rambam (maimonides) rules concerning the time of mashiach "the entire occupation of the world will be only to know g-d, therefore the jewish people will be great sages who know the hidden matters and grasp the knowledge of their creator according to the capacity of man, as it says, for the earth shall be filled with the knowledge of g-d as the waters cover the ocean floor" de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore

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

was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of beriah. the next phrase, gand the spirit of g-d was hovering over the waters, h refers to the life force [i.e, glights, h of the world of tohu] that the vessels could not receive. in tohu, the lights were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is not prepared becomes disoriented or even suffers a nervous breakdown. the arizal on parashat bereishit 14

mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h may be seen as 15+ 200, referring to the 200 regressive manifestations of the name elokim. the rest of the letters, together with the kolel, are 15; these are the 15 letters of the regression of elokim. the phrase gand the storehouses of

home.will be accomplished fully only through the messiah, the descent of the souls of the jewish people at this point in history had to be accompanied by the descent of the soul of the messiah. otherwise, the jewish people would lack the sense of direction and purpose necessary for them to accomplish what they were meant to accomplish. the fact that the gspirit of the messiah h was ghovering over the waters h at the outset of creation indicates that the world was created for the end to which the messiah will bring it.that the messiah is a necessary ingredient in creation, without which it cannot exist. 13 genesis 1:31. 14 rashi ad loc, etc. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the

hem and stood behind them. thus [the pillar of cloud] came between the camp of egypt and the camp of israel, making it cloud and darkness [to the egyptians, but it gave light by night [to the jews, so that the one came not near the other all the night. then moses stretched out his hand over the sea, and g-d drove the sea back with a strong east wind all that night, and made the sea dry land; thus the waters were divided. h16 in hebrew, these three verses each contain 72 letters. in the zohar17 it is stated that these three verses refer in sequence to the divine attributes of loving-kindness (chesed, severity (gevurah, and mercy (tiferet. the harmonious blending of these three principle emotive attributes forms the basic paradigm of how g-d relates to the world. thus, they together form a c

fs children through infant mortality, crib death, etc (g-d forbid. but she cannot rule over someone who sanctifies himself during marital relations, for such a person elicits a flow of seed from a supernal source, i.e, the river of the garden of eden. this becomes for [the married couple] a delight [oneg, rather than a plague [nega. this is alluded to in the verse, ghappy are you who sow upon all the waters h17.[the waters] of life, referring to someone who sanctifies himself [during marital intercourse. if marital relations are conducted in a spirit of selflessness, love, and holiness, the children produced are immune to lilith fs machinations. the couple fs delight in each other does not degenerate into a plague. the words for gplague h [nega] and gdelight h [oneg] are composed of the sa

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its importance. few, however, take time

on high, the speech adds "the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion 'and that memorial is a witness testifying that we shall yet retum with exultation into the house of our father" thus and unmistakably is the true object of the great work set before us, and we shalldo well ever to keep eye andaspiration firmly fixed thereto. for while the <43> road to the spiritual zion demands grea

otus wand is such that it is seen to embrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by

four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and 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 o

nts. the cup of stolistes, the <138> admissionbadge to the grade of= m, is thus referred to the tree of life. it embraces nine of the sephiroth, exclusive of kether. fourth knowledge lecture 0 yesod and malkuth are referred to the triangle below, the former to the apex, the latter to the base. like the caduceus, it further represents the three elements: water, fire and air. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolised by the upper part of the caduceus. the symbol of mercury on the tree of life enbraces all but kether. the horns spring from daath (knowledge) which is not, properly speak- ing, a sephira, but rather a conjunction of chokmah and binah. attribution of the

RELIGIOUS TENANTS OF THE YEZIDI

fication; and their objection to frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they consider fish moob rak, i.e. blessed, the term which they apply to every thing sacred, and which reminds one of the aghiasmata of the greeks. i have been informed that only a few of the lowest classes among them ever eat any produce of the waters. the above rites and ceremonies form the sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural inst

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

nd faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou sinned, repent and wash thou in the waters of life and god will make you pure.a distant gong strikes 12 equal notes, tolling: which one of the alchemists counts as it strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our hopes are ended.the gong sounds one stroke more.the council have decided: our gualdi's dead. the secret i form is forever buried.all the alchemists rise

us. asingle taper in front of the medallist has been lighted.medallist,1st sign: the impending weight of darkness is being made manifest. motion becomes perceptible.the gloaming light interchanges with shadow. all is confused and formless: like a goodly bodywithout a soul, like a soul without god. as the creation is about to proceed and as the representativeof the zodiacal sign aquarius, i direct the waters descend upon the soul, that the hour and day ofconception may commence. in darkness and sorrow does life come forth and time take beginning.let fomalhaut lead forth the heavenly train.the conductor, practicus and torch b. approach the 2nd sign (2nd herald) and thus halt at pisces.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper

.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper of the medallist is left burning.2nd herald, 2nd sign: with god, all is as day; with man night savoureth of mortality. we tend toward the day,the morning of light, and the darkness of error and unbelief are passing away. the divine lux isforeshadowed, for there was light before the sun. as the waters descend upon the earth, and lifeshall be given to pisces, the fishes, so all nature prepares for the reception of the seed. from thewomb of darkness and despair, loving nature prepares for the bursting forth of life: and numberlessstarlets shall wake in the wake of formalhaut.the conductor and companions proceed to 4th ancient whose three tapers have just been lighted.herald222s lights

aphilosophus40 conductor and companions proceed to guardian of caverns whose single taper has been lit. light of4th ancient out.guard. of c, 11th sign: as true as the arrow of the archer, the shaft of death will reach its mark. all naturequivers and shrinks from the coming blast. all forms terrestrial possessing life, shudder at thecoming winter of their being. darkness again begins to brood over the waters. but let not theshadows of despair overtake the soul.as ye have sown, so shall ye reap, with a firm reliance on the just acts of the past, hope on, and havefaith in an omnipotent redemption and on mercy. the arrow of sagittarius is brilliant with flamingstars of hope.conductor and companions proceed to 3rd ancient. lights of 1st herald and guard, of c. graduallyextinguished.3rd ancient

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

own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must be imposed on the elements by special consecrations of air, fire, water and earth. the conjuration of the four 29 this is the indispensable preliminary of all magical operations. the air is exorcised by breathing towards the four cardinal points and saying: the spirit of god moved upon the waters and breathed into the face of man the breath of life. be michael my leader, and sabtabiel my servant, in and by the light. may my breath become a word, and i will rule the spirits of this creature of air; i will curb the steeds of the sun by the will of my heart, by the thought of my mind, and by the apple of the right eye. therefore i do exorcise thee, creature of air, by pentagrammato

oon its mother, the wind hath carried it in the belly thereof. it ascendeth from earth to heaven, and again it descendeth from heaven to earth. i exorcise thee, creature of water, that thou mayest become unto men a mirror of the living god in his works, a fount of life and ablution of sins. prayer of the undines dread king of the sea, who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; king of the deluge and the floods of the springtime; thou who dost unseal the sources of rivers and fountains; thou who dost ordain moisture, which is like the blood of earth, to become the sap of plants: thee we adore and thee the invoke! speak unto us, thine inconstant and unstable creatures, in the great tumults of the sea, and we shall trem

f the two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred triad and the radiant pentagram, the sole eternal catholicism. st. john, in the blazing pentagram 37 the apocalypse, beholds this same star fall from heaven to earth. it is then called absinthe or wormwood, and all the waters of the sea become bitter. a striking image of the materialization of dogma, which produces fanaticism and the acridities of controversy. then unto christianity itself may be applied those words of isaiah: ghow has thou fallen from heaven, bright star, which wast so splendid in thy prime! h but the pentagram, profaned by men, burns ever unclouded in the right hand of the word of truth, a

seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which does not return and the white dove which does, a new setting forth of the dogma of antagonism and balance. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 n

ticism of synesius. he affects christianity in expressions and in signs, but it is easy to see that his christ is the abraxas, the luminous pentagram radiating on the astronomical cross, the incarnation in humanity of the sovereign sun celebrated by the emperor julian; it is the luminous and living manifestation of that ruach- elohim which, according to moses, brooded and worked upon the bosom of the waters at the birth of the world; it is the man-sun, the monarch of light, the supreme magus, the master and conqueror of the serpent, and in the fourfold legend of the evangelists, khunrath finds the allegorical key of the great work. one of the pantacles of his magical book represents the philosophical stone erected in the middle of a fortress surrounded by a wall in which there are twenty i

RUBY TABLET OF SET

u draw out leviathan with an hook? or his tongue with a cord which thou lettest down? canst thou put an hook into his nose? or bore his jaw through with a thorn? jesus taught his disciples to be "fishermen of men's souls" as a man's soul dwells within the sea of humanity, there it shall remain through remanifestation. to snatch one's soul from that sea of humanity is akin to snatching a fish from the waters. consider this: what becomes of that snatched fish? who does the snatching? and who taught man to snatch men's souls? be this true, heaven becomes hell, good becomes evil, and jesus becomes the deceiver. lucifer: isaiah 14:12 how are thou fallen from heaven, o lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations. lucifer is one of the most use

red and strong. we are the vessels through which our true wills manifest. h keeper of the elements gives sign of welcome: ggreat green powers of earth, come forth and aid and guard us in this work of art! h keeper of the elements faces west and traces the blue trigram of water, then gives sign of the enterer: ggreat elemental of water, we unite with thee. we are sensitive, intuitive, and magical. the waters of our inner consciousness are calm, clear and crystalline. we are able to see into our depths and know our true wills. h keeper of the elements gives sign of welcome: ggreat blue powers of water, come forth and aid and guard us in this work of art! h keeper of the elements faces south and traces the red trigram of fire, then gives sign of the enterer: ggreat elemental of fire, we unite

f earth [take the symbol of earth off the altar, raise it to the north, and visualize the essence of qebhsenuf entering it. next consume the symbol, and imagine the essence of qebhsenuf entering your being [face the west, repeat the action, and call forth hapi, the god of the west, and say] hapi. come forth from your place of rule, and instruct me in the art of comprehension, that i may dive into the waters and use it to further my xeper, for the building up of the mind, and remanifesting that which i design to be, as i see fit to be. come and bestow your essence on this symbol of the element of water [take the symbol of water off the altar, raise it to the west, and visualize the essence of qebhsenuf entering the symbol. next consume the symbol; as you do so imagine the essence entering y

. fierce indra in his cloud chariot leads the warriors; indra smites our enemies with thunderbolts shot from his rainbow. he is the ruler of sacrifice and witness of rites. i invoke indra whose aspect is golden [marie zajkowski iii] from the west, i call varuna. varuna, lord of the primeval waters, lord of destiny, rules the sense of touch. varuna, guardian of rites, his spirit is the night. from the waters, all life comes, the tides of the manifest and the unmanifest. i invoke varuna whose aspect is silver. the daemonic confluence [all setians move to their chosen stations by the priests who represent the neters. in turn, each reads the invocation of their respective neter, and "charges" the oil which represents that aspect or element. another setian should be able to hold a candle for th

arts of darkness are explored, analyzed, and through a kind of alchemical process, resynthesized in a willed form. at the core of the psyche lie keys to unlock these mysteries of the self. perils wait for the unsuspecting, however, and dangerous are the guardians of your secrets. in order to pass through these doors, the lurkers on the thresholds require a gift- some effort of self-understanding. the waters of the well-springs are not offerred without peril. the black magician seeks to be able to partake of the grail's essence of darkness without drowning in the waters. each initiate is asked to bring two small drinking vessels to the ceremony. all participants should remain seated throughout the opening formula. after the elemental invocation, one initiate should rise and proceed to the s

SALMANRUSHDIE THESATANICVERSES

l keep to the point; hagar wasn't a witch. she was trusting _then surely he will not let me perish. after ibrahim left her, she fed the baby at her breast until her milk ran out. then she climbed two hills, first safa then marwah, running from one to the other in her desperation, trying to sight a tent, a camel, a human being. she saw nothing. that was when he came to her, gibreel, and showed her the waters of zamzam. so hagar survived; but why now do the pilgrims congregate? to celebrate her survival? no, no. they are celebrating the honour done the valley by the visit of, you've guessed it, ibrahim. in that loving consort's name, they gather, worship and, above all, spend. jahilia today is all perfume. the scents of araby, of _arabia odorifera, hang in the air: balsam, cassia, cinnamon

ed. the produce of the world came up from zafar to sheba, and thence tojahilia and the oasis of yathrib and on to midian where moses lived; thence to aqabah and egypt. from jahilia other trails began: to the east and north--east, towards mesopotamia and the great persian empire. to petra and to palmyra, where once solomon loved the queen of sheba. those were fatted days. but now the fleets plying the waters around the peninsula have grown hardier, their crews more skilful, their navigational instruments more accurate. the camel trains are losing business to the boats. desert-ship and sea-ship, the old rivalry, sees a tilt in the balance of power. jahilia's rulers fret, but there is little they can do. sometimes abu simbel suspects that only the pilgrimage stands between the city and its ru

lical cord. today, as well as the overwhelming intensity of mahound, gibreel feels his despair: his doubts. also, that he is in great need, but gibreel still doesn't know his lines. he listens to the listening-which-is-also-an-asking. mahound asks: they were shown miracles but they didn't believe. they saw you come to me, in full view of the city, and open my breast, they saw you wash my heart in the waters of zamzam and replace it inside my body. many of them saw this, but still they worship stones. and when you came at night and flew me to jerusalem and i hovered above the holy city, didn't i return and describe it exactly as it is, accurate down to the last detail? so that there could be no doubting the miracle, and still they went to lat. haven't i already done my best to make things s

s face. and all his body cased in a fine skin of ice, smooth as glass, like a bad dream come true. in the miasmic semi--consciousness induced by his low body temperature he was possessed by the nightmare-fear of cracking, of seeing his blood bubbling up from the ice-breaks, of his flesh coming away with the shards. he was full of questions, did we truly, i mean, with your hands flapping, and then the waters, you don't mean to tell me they _actually, like in the movies, when charlton heston stretched out his staff, so that we could, across the ocean--floor, it never happened, couldn't have, but if not then how, or did we in some way underwater, escorted by the mermaids, the sea passing through us as if we were fish or ghosts, was that the truth, yes or no, i need to have to. but when his ey

not as equals, but as people who must do as they are told" a knot of red--faced men began to tighten around osman, but before anything else could happen the kahin ayesha changed the mood entirely by answering the clown's questions "this, too, the angel has explained" she said quietly "we will walk two hundred miles, and when we reach the shores of the sea, we will put our feet into the foam, and the waters will open for us. the waves shall be parted, and we shall walk across the ocean-floor to mecca" o o o the next morning mirza saced akhtar awoke in a house that had fallen unusually silent, and when he called for the servants there was no reply. the stillness had spread into the potato fields, too; but under the broad, spreading roof of the titlipur tree all was hustle and bustle. the pa

SATANGEL

of abel in the first murder. in some accounts the first of the witch blood lineage, the offspring of the serpent or of the watchers. camio, camael (goetia, 53rd spirit. formerly of the angelic order of angels. appears as a thrush, a man carrying a sharp sword, seems to answer in burning ashes or coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is identified as the angel governing the sphere of mars. the druids had a god of war called camael, and it is not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into

exual vampires. surgat (grimorium verum, honorius. a subordinate spirit of lucifer. has power to open all locks, to locate and transport treasures. sustugriel (grimorium verum. a subordinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksm

goetia, 3rd spirit. prince commanding 26 legions. appears as an old, fair man riding on a crocodile and carrying a goshawk on his fist. tells fortunes; finds hidden or lost objects. also mentioned in werus psuedomonarchia demonorum, and more recently in paul huson s influential text mastering witchcraft. vepar, vephar (goetia, 42nd spirit. duke commanding 29 legions. appears as a mermaid. governs the waters; guides ships; causes stormy seas; causes death in three days through putrefying wounds or sores infested with worms. verrier. who tempts mortals to rebellion by making their necks too stiff to bow down. vine, vinea (goetia, 45th spirit. king and earl commanding 36 legions. appears as a lion riding a black horse and carrying a viper. discovers hidden things, witches and wizards; tells f

SATANIC RITUALS

rum jubeas grege numerari. shemhamforash! congregation: shemhamforash! celebrant: enlightened brother, we ask a blessing [the subdeacon brings forth the chamber pot and presents it to the nun, who has come forward. the nun lifts her habit and urinates into the font. as she passes water, the deacon addresses the congregation] deacon: she maketh the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said un

death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call to cthulh

SCHEM HA MEPHORESH

od behind them. 20th verse: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east wind all that night and made the sea dry land, and the waters divided. these three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mepho

awing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ng. as for the afterlife, it was believed that a kind of ghost or double survived physical death. when a person died and his or her body was buried, his or her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all there was, and that death led to disintegration of the body. hundreds of gods were involved in mesopotamian religion. in addition to being connected with some aspect of nature, they also had a responsibility for different sp

erial life. ganga, the sacred river the ganga (in english, ganges) river is considered sacred to all hindus. the river starts in the himalayas and empties into the bay of bengal 1,560 miles (2,511 kilometers) away. a legend tells how brahma caught the sweat from vishnu s feet and poured it onto the land to form the river. because ganga waters came from and were touched by the gods, hindus believe the waters are holy and are able to wash away one s sins. even the dead are believed to benefit; if a person s ashes are thrown into the ganga, that person s next life will be better, or he or she may reach moksha sooner and become one with the divine. devout hindus begin their day by throwing offerings of flowers or grain into the ganga. they may float small oil lamps on the waters. some hold wat

arked by prayer, feasting, visiting friends and relatives, and fireworks. the second day of the new year is dedicated to the love between sisters and brothers and is based on the legend of a visit lord yama, the god of death, made to his sister. in her kindness, the sister asked yama to spare people from the tortures of hell and to reunite brothers and sisters in their next life if they bathed in the waters of mathura, india. hindus believe that the fifth day of the new year is special. according to hindus this day is auspicious, meaning that any task or project can be undertaken without bad results. so, too, is the eleventh day of the new year, which celebrates lord vishnu s ascent to heaven. the diwali season closes on the twelfth day of the new year, just before the mid-autumn new moon

ero of the epic story the ramayana. he is shown with a bow and arrow or with his wife and brother. sarasvati: the goddess of knowledge. sarasvati is brahma s wife and holds the powers of speech, learning, and wisdom. she is shown with four hands and dressed in white. shiva: the destroyer god of the hindu trinity. shiva has the power to both create and destroy life. he has long hair, through which the waters of the ganges river flow, and a serpent is coiled around his neck. vishnu: the preserver god of the hindu trinity. vishnu preserves the universe and existence. he is shown with four hands and dark blue skin. 262 world religions: almanac hinduism because hinduism is as much a way of life as it is a religion, its principles and beliefs can be found in everyday life. the core of hinduism s

aitanya healed and converted a leper by embracing him. leprosy is a disease that causes deformities and rotting of the flesh. lepers were outcasts, and at that time one would never touch a leper for fear of getting the disease. in another story caitanya leapt into the sea in a fit of devotional ecstasy. he was very thin and frail because of his constant fasting (not eating, so he was soon lost in the waters. his followers searched frantically up and down the seacoast but were unable to find him. meanwhile, a fisherman had cast his net into the sea and pulled up what appeared to be a human body. he was frightened because the body was making noises. he left his boat and walked along the shore, not knowing what to do. he encountered a pair of caitanya s followers and told them the story. they

SEPHER HA BAHIR

but he did so to test them, to see if they would now pay good attention. one day he tested them and said, let me hear your wisdom. they began and said: in the beginning is one [two is (isaiah 57:16, the spirit that unwraps itself is from me, and i have made souls [three is (psalm 65:10, the divisions of god are filled with water. what are these divisions? you taught us, our master, that god took the waters of creation and separated them, placing half in the skies and half in the ocean. this is the meaning of the divisions of god are filled with water. through them, man studies the torah. rabbi chama thus taught: because of the merit of deeds of kindness, a person can study the torah. it is thus written (isaiah 55:1, ho, let all who are thirsty come for water, let him without silver come

ths that preceded (kadmu) the place that was called the garden of eden. it was also before the cherubim, as it is written, the cherubim. it was furthermore before the flame, as it is written, the flame of a sword revolving. is it then before [the flame? heaven is called shamayim, indicating that fire and water existed before it. it is written (genesis 1:6, let there be a firmament in the midst of the waters, and let it be a division between water and water. it is then written (genesis 1:8, and god called the firmament heaven (shamayim. how do we know that the heaven is fire? it is written (deuteronomy 4:24, for the lord your god is a consuming fire, a jealous god. the bahir 26 100. and how do we know that refers to the blessed holy one? it is written (1 kings 8:36, and you, o heaven, shall

SEPHER YETZIRAH WESTCOTT

now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim set good over against evil, and

ant with him and his seed; and abraham believed on him (56) and it was imputed unto him for righteousness. and he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters into speech (58) and shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding

earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings

SETH IN THE MAGICKAL TEXTS

ied as seth representations.31 thus, aberamentho was obviously no inherent title of seth-typhon. as shown by m. tardieu (above, n. 30, aberamentho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian god thoth.32 from the xxvith dynasty onwards, thot was seen as the god bringing forth and exercising power over the waters of the nile. in greco-roman times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have

aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the archangels, and all powers and all works of the invisible god c (ibid. jesus' disciples are now given a revelation of all the cosmic secrets. it is thus clear that jesus aberamentho in the unnamed tractate in codex askewianus is assimilated to thoth-hermes: he is the lord of the waters and the formulas controlling the cosmic powers.35 the fact that also seth-typhon could be given the name of aberamentho throws no light on the phrase "jesus who is aberamentho" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome beginni

SIFRA DETZNIYUTHA

sefer hazohar mantuan codex: shmoth ii: 186b copyright work of the chariot 2001 2 sifra detzniyutha book of that which is concealed the original work of the chariot translation is presented here in its entirety. a substantial appendix follows the five core chapters. the first appendix is an extensive addition from the sixteenth century which is intended to follow after the verse, and elohim said the waters will swarm with movement of living-being, in chapter three. the second brief appendix is an addition intended for the very end of the fifth chapter. the text itself mixes citations from the torah, the writings and the prophets with the zoharic commentary. to avoid confusion, the torah quotes will be penned in bold italic, the writings and prophets will be just bold, and the commentary i

d they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and darkness al (li, lit. upon)25-face of the deep, and the spirit of elohim hovers al-face of the waters.26 thirteen depend from the thirteen of the splendor of splendors.27 six thousand years depend on the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..was unformed and empty. the thirteenth raises up these through mercy, and they are renewed as before for thus it is written..it created. and th

fused and dark the lord hvhy alone shall be exalted in the day of that.31 the engravings of all engravings appears as a long serpent,32 and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant, guarding and concealing, revealing itself in one of a thousand short days, the receptacle in the bond, the fin in its part. its head is broken in the waters of the great sea, as it is written, you broke the heads of the serpents on the waters.33 there had been two serpents; they were reduced to one. tnynm(,nynt) is written defective.34 heads, as it is written, and over the heads of the chayot there was the likeness of a firmament.35 and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is

lds the beard of a supernal person in his hand- he is at peace with his master. his enemies will be subjected to him, especially with regard to the superior beard that radiates into the lower one. for the superior one is called abundant kindness,98 whereas in the small one, it is simply kindness,99 though when light is required, it will radiate, and it is called abundant kindness. and elohim said the waters will swarm with movement of living-being.100 meaning to say hy,101 the light of the one extended into the other, all came forth at one time, the good waters, the evil waters. for he said: the waters will swarm 11 they were contained, one in the other. the upper living-being, the lower living-being. the good living-being. the evil living-being. and elohim said, we will make adam. 102 thi

n and concealed. the lower eden comes forth in its strides and is revealed ,yhla hy hvhy. at (ta) adonai ehyeh (hyha ynda)127 right and left into one united. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim)

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

covered that shakespeare is so real "real! the poet who has never once drawn a character to be met with in actual life, who has never once descended to a passion that is false, or a personage who is real" i was about to reply very severely to this paradox, when i perceived that my companion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warn

bed, in the very hour when his colossal plans were ripe for execution, and that mejnour was guilty of his murder "alas" answered the stranger, in a voice of great sadness "had he but listened to mejnour, had he but delayed the last and most perilous ordeal of daring wisdom until the requisite training and initiation had been completed, your ancestor would have stood with me upon an eminence which the waters of death itself wash everlastingly, but cannot overflow. your grandsire resisted my fervent prayers, disobeyed my most absolute commands, and in the sublime rashness of a soul that panted for secrets, which he who desires orbs and sceptres never can obtain, perished, the victim of his own frenzy "he was poisoned, and mejnour fled "mejnour fled not" answered the stranger, proudly "mejnou

e seeds that may bear the blossom and the fruit. zanoni hath performed his task, he is wanted no more; the perfecter of his work is at thy side. he comes! i hear the dash of the oar. you will have your choice submitted to you. according as you decide we shall meet again" with these words the stranger moved slowly away, and disappeared beneath the shadow of the cliffs. a boat glided rapidly across the waters: it touched land; a man leaped on shore, and glyndon recognised zanoni "i give thee, glyndon, i give thee no more the option of happy love and serene enjoyment. that hour is past, and fate has linked the hand that might have been thine own to mine. but i have ample gifts to bestow upon thee, if thou wilt abandon the hope that gnaws thy heart, and the realisation of which even i have not

ducted to the outer court of the castle hard by; the gates were open, and half the building in this part was dismantled; the ruins partially hid by ivy that was the growth of centuries. but on entering the inner court, glyndon was not sorry to notice that there was less appearance of neglect and decay; some wild roses gave a smile to the grey walls, and in the centre there was a fountain in which the waters still trickled coolly, and with a pleasing murmur, from the jaws of a gigantic triton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as someth

ise vanish with the morrow. the idea that thus excited the imagination of the artist was unquestionably noble and august. it was derived from that egyptian ceremonial which diodorus has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to deprive the corpse of the rites of sepulture. unconsciously to himself, it was mejnour's description of this custom, which he had illustrated by several anecdotes not to be found in books, that now suggested the design to the artist, and gave i

SIR WALLIS BUDGE EGYPTIAN MAGIC

se and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future

e time when the pyramids were being built. but this was by no means the only proof which moses gives that he was versed in the magic of the egyptians, for, like the sage aba-aner and king nectanebus, and all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and there was "hail, and fire mingled with the hail, very grievous" and the "flax and the barley was smitten" he

e egyptians among whom he lived; the former was wrought by the command of the god of the hebrews, but the latter by the gods of egypt at the command of man. p. 7 later on in the history of moses' dealings with the egyptians we find the account of how "he stretched out his hand over the sea, and the lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. and the children of israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over the sea "and the sea returned to his strength" and the "waters returned, and covered the chariots, and the

ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over the sea "and the sea returned to his strength" and the "waters returned, and covered the chariots, and the horsemen, and all the host of pharaoh that came into the sea after them" 1 but the command of the waters of the sea or river was claimed by the egyptian magician long before the time of moses, as we may see from an interesting story preserved in the westcar papyrus. 2 this document was written in the early part of the xviiith dynasty, about b.c. 1550 but it is clear that the stories in it date from the early empire, and are in fact as old as the great pyramid. the story is related to king

household, and rewarded tchatcha-em-ankh with gifts of every kind. such is a story of the power possessed by a magician in the time of king khufu (cheops, who reigned at the beginning of the ivth dynasty, about b.c. 3800. the copy of the story which we possess is older than the period when moses lived, and thus there can be no possibility of our seeing in it a distorted version of the miracle of the waters of the sea standing like walls, one on the right hand and one on the left; on the other hand moses' miracle may well have some connexion with that of tchatcha-em-ankh. p. 11 among the greeks and romans considerable respect was entertained, not only for the "wisdom" of the egyptians, but also for the powers of working magic which they were supposed to possess. the greek travellers who vi

SORCERIES OF ZOS

7) see letters on od and magnetism; karl von reichenbach, london, 1926 (28) the book of pleasure, p.56 (29) see the secret life of salvador dali, new york, 1942 (30) they were carried over from the draconian or typhonian traditions of predynastic egypt. see the magical revival, chapter 3 (31) the way of resurgent atavisms (32) hecate, the witch or transformer from dark to light, as the tadpole of the waters to the frog of dry land, as the dark and baleful moon of witchcraft to the full bright orb of magical radiance and enchantment exemplified for spare by 'witch' paterson who changed from the hag to the virgin before his eyes. see images and oracles of austin osman spare, 19ca introduction the cult of the all-seeing eye has existed under many names and guises for thousands of years. throu

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

esses. take the creation of the world recounted in the bible. to read it as expressing things that happened in an external way is to grasp only one half of its meaning. it does indeed say: 156 christianity as mystical fact in the beginning god created the heavens and the earth. now the earth was formless and empty, darkness was over the surface of the deep, and the spirit of god was hovering over the waters.174 but the inner truth that lies behind such words has to be experienced in one s own inner depths. god must first be found within, and then he will be recognized as the archetypal essence, sending forth myriads of rays, none of them visible to sense, but all grasped by the mind. 175 that is how philo describes god. and something almost identical can be recognized in plato s timaeus: w

SYMBOLISM OF THE BANNERS

the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to re

THE CANOPIC GODS SYMBOLISM

t of these vital organs in the process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that special god. now, ameshett was also termed carpenter for it is he who by

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

rdinary men and women. in his new york times article where is it written? right here, simon winchester discusses the men who sought to put the bible in commoners hands. among them is william tyndale, who was strangled and burned at the stake for such a heretical presumption. winchester also comments on two interesting books, which go into detail about how the bible revolutionized england: wide as the waters: the story of the english bible and the revolution it inspired, by benson bobrick, and in the beginning: the story of the king james bible and how it changed a nation, a language and a culture, by alister mcgrath. winchester states that the more important points in these books are about the realizations that came from the brave actions taken to make the bible available to all, and how t

ights and the formation of equal government, for and of the people. in other words, the essentials of popular democracy were inspired by writings first set down on papyrus and in manuscript two millenniums ago in hebrew, aramaic, and greek words since translated and then printed for the benefit of all, by the courageous and long-suffering heroes, winchester said. sources: bobrick, benson. wide as the waters: the story of the english bible and the revolution it inspired. new york: simon& schuster, 2001. mcgrath, alister. in the beginning: the story of the king james bible and how it changed a nation, a language and a culture. new york: doubleday, 2001. winchester, simon. where is it written? right here. new york times, http//www.nytimes.com/books/01/04/08/reviews 010408.winchet.html. 8 apri

1830 and asked her to fashion a medal to commemorate the immaculate conception. la salette, france: a weeping, sorrowful mary manifested to two peasant children on september 19, 1846, and instructed them to do penance for their sins. lourdes, france: identifying herself as the immaculate conception, mary appeared 18 times to 14-year-old bernadette soubrious between february 11 and july 16, 1858. the waters of the miraculous spring that appeared according to mary s promise are world famous for their healing powers. fatima, portugal: mother mary appeared to three children near fatima, instructing them to say their rosary frequently. during her six visits between may 13 and october 13, 1917, mary issued a number of prophecies, many of which are said to be held secret by the vatican. beaurali

o of bernadette at lourdes, france, which was constructed on the spot where bernadette 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 religious phenomena 209 soubrious (1844 1879) had the vision of mother mary in 1858. since the time the miracle occurred to the young miller s daughter, pilgrims have journeyed to lourdes to seek healing and salvation from the waters of the natural spring that appeared in the hillside after the apparition of the holy mother appeared to bernadette. consistently, for decades, an average of 200,000 people visited the shrine every year. during the centennial celebration of lourdes in 1958, more than two million people came to the tiny community in southern france seeking a healing. in recent years, annual attendance has

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

d into the miocene epoch, just over 30 million years ago. if the coelacanth has survived for 70 million years, it seems possible that the relatively young basilosaurus could still be inhabiting the seas. after years of researching nessie in loch ness and similar long-necked lake creatures all around the northern hemisphere, dr. roy mackal has come to believe that rather than beholding monsters in the waters, people are witnessing small, remnant bands of zeuglodons. in mackal s theory, the creatures migrate from oceans to lakes, following such prey as spawning salmon. lake champlain is linked to the atlantic ocean by the richelieu and st. lawrence rivers of quebec. loch ness is connected to the sea, and so is lake okanagan in british columbia, where ogopogo is frequently sighted. smaller th

ust 16, 2001 [online] http//www. xprojectmagazine.com/archives/cryptozoology/ lmaattack.html. sea serpents any fool can disbelieve in sea serpents, commented victoria, british columbia, newspaper editor archie willis in 1933. willis s pronouncement came as a sharp rejoinder to the skeptics who laughed at the hundreds of witnesses who swore that they had seen a large snakelike creature swimming in the waters off the coast of the pacific northwest. willis christened the sea monster cadborosaurus, and the nickname stuck. the creature with its long serpentine body, its horselike head, humps on its back, and its remarkable surface swimming speed of up to 40 knots, has been a part of coastal lore from alaska to oregon for hundreds of years. while the waters of the pacific northwest border one of

mind like a wild, untamed horse at each and any given moment, that is the challenge to slow down all thoughts to a single thought or even to no thoughts at all complete stillness, the unruly beast tamed at last. another analogy often used to describe the process of meditation is to compare the human mind to a lake that contains great treasures deep within, but an intense storm agitates and stirs the waters clouding the view of the treasures below. even if an occasional glimpse of the treasures is possible through the windswept waters, the view would be distorted. here again, to gain mental control and focus is the aim of slowing down the raging storm or the mental tapes that continually play in one s head. some say that even the descriptions themselves of meditation are a misnomer by defi

one day of death, the coffin is to be carried to a place of cremation by six male relatives. the coffin is placed on a stack of wood and covered with flowers. melted butter is poured over the coffin to help it to burn, and the eldest son or nearest male relative of the deceased lights the funeral pyre. traditionally, the cremation takes place outdoors and the ashes are collected and scattered in the waters of a holy river, such as the ganges. in other countries, hindu dead are taken to a crematorium. followers of the hindu religion believe that the soul, the atman of each individual, is reborn many times in a cycle of spiritual evolution before it can become one with god. those who follow the path of judaism bury their dead in a plain coffin after the body has been washed and dressed. if

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rulers of cambodia. angkor wat was intermittently inhabited by buddhist monks, and the former hindu temple subsequently became a destination for buddhist pilgrims from all over the world. m delving deeper ingpen, robert, and philip wilkinson. encyclopedia of mysterious places. new york: barnes& noble, 1999. mt. ararat according to genesis 8:4, after seven months and 17 days afloat in the ark upon the waters of the great deluge that destroyed all life on earth, noah, his family, and his massive living cargo of livestock came to rest upon the mountains of 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 216 places of mystery and power angkor wat is the main temple in northern cambodia (klaus aarsleff/fortean picture library) ararat, near the headwater

quickly and dissipate quickly, undetected by satellite surveillance. the ocean floor has shoals around islands as well as some of the deepest marine trenches in the world. the interaction of the strong currents over reefs promotes a constant flux and the development of new, uncharted navigational hazards. these factors can confuse even experienced sailors. a large number of pleasure boats travel the waters between florida fs coast and the bahamas. the u.s. coast guard receives more than 8,000 distress calls per year, averaging more than 20 per day from that area, often from sailors who have run out of gas. the bermuda triangle claimed more than 1,000 lives during the twentieth century. that averages to about 10 per year, a figure similar to other areas of high water traffic or volatile t

k library, 1969. the sacred symbols of mu. new york: paperback library, 1968. lourdes the healing grotto of bernadette at lourdes, france, was constructed on the site where 14-year-old bernadette soubrious (1844.1879) claimed to have conversed with mother mary in 1858. since the time that the miracle occurred to the young miller fs daughter, pilgrims have journeyed to lourdes to seek healing from the waters of the natural spring that appeared in the grotto next to the gave de pau river. consistently, for decades, an average of 200,000 people visited the shrine each year. the celebration of the 100th anniversary of lourdes in 1958 brought more than two million persons into the small 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 248 places of myste

morphine to enable the suffering woman to endure the pain of her affliction. 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 places of mystery and power 249 exterior view of a chapel in lourdes, france (corbis corporation) after bernadette fs sixteenth visit, the lady revealed her name as gthe immaculate conception. h on july 3, 1947, after three baths in the waters of the shrine, rose martin returned to her hotel. her appetite had suddenly returned. the awful pain had disappeared. several of her medical complications had vanished. in 1948, madame martin was examined by the medical bureau at lourdes and declared to be totally free of cancer. in the interim she had gained 34 pounds. she had become the picture of health and vitality. more than 20 lea

she remained free of the disease. dr. alexis carrel (1873.1944, an american surgeon who won the nobel prize in 1912 in physiology and medicine for his extensive work in suturing blood vessels, transplanting organs, and inventing the mechanical heart, witnessed a miracle healing firsthand when he visited lourdes in the 1940s. only an hour before a young woman named marie bailly had been carried to the waters of lourdes, carrel had examined her and saw that she was dying of tuberculosis, a disease that had afflicted her for years. as he observed her, carrel saw her pain-wracked body suddenly surge forward as if filled with a powerful force. her paleness was replaced with a rosy hue, and as the surgeon and his colleagues watched in astonishment, they saw her swollen abdomen transformed from a

THE GOD OF THE WITCHES

rom sunday to a weekday, as the performance interfered with the attendance at church.this shows that the sanctity of the dance was such that it had to be performed on the sacred day. thedescription of the dance as seen by an eye-witness is published in the sporting magazine for 1803."the inhabitants of shaftesbury have an annual custom of great singularity called the besant, or a may daydance for the waters of mottcomb. the last new married couple of the town come in the morning to themayor's house and are presented, the one with a fine holland shirt, the other with a shift of the samematerial, elegantly adorned with ribbons of all the colours of the rainbow. with these begin the procession,and immediately after them a party bearing a large dish, in which is placed a calf's head, with a pu

THE GOLDEN ESSENCE

living soul of the body of nature. this being is the being whose own soul or essential being is the dark, interior places of the earth, and the same interior places which contain and conceal all potentials at the heart of all things, places, and beings. even the earth itself can be said to be her gown; meaning, poetically, that the outward manifestations of nature s power, the trees, the ground, the waters, and the like, are her garment. in that capacity, she can be called an earth mother, but in many places, the physical earth itself is seen as a more passive, secondary and encompassing force, with the dame being it s goddess, the true and mysterious source of what grows out of the earth, and the ultimate source of all things that come from it, such as animal life and humans, and, on oth

ite. the father, or the horned one and the son, earendil, or the lightbringer here we come to the figure of the great father nature, the horned god, who is the primal and all-pervasive divine masculine force of nature. even though he is referred to as the earth father or the earth god, for he is the masculine spirit of the land, it is important to remember that he is the god of nature as a whole- the waters and the sky as well. this is the root of the all father conception. he is the father of all life, all plants, animals, humans, and the other gods, all of whom he sired with the dame. this particular figure appears in all mythologies worldwide, particularly in european mythologies, and is a central figure to the modern craft, just as he was to older faiths. this being appeared to the myt

THE MAGICIAN S KABBALAH

e it to perceive it from. thus "occult" and "unspeakable" experiences are so because they defy comprehension as they partake of this ultimate ground of reality. lk, a word meaning "to you" and hence can be seen as the mystical return up the tree of life from malkuth to kether as the "you" is the self, or god one is moving towards. k, by itself is kaph, the hand of god in kether("who hath measured the waters in the hollow of his hand and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross an

joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that the archangel gabriel, attributed to yesod, the "formative" aspect on a lower plane, acts as the bearer of the "word" or creative spark of chockmah, the father, into binah, the mother. thus yesod and binah are linked by the attribution of gabriel "ruler of the waters, the waters being creation (binah) and the unconscious (yesod, their interface being the archetypes. an example of the kabbalistic interpretation of the glorious mysteries is that of the assumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding

ation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of the hero's psyche is like that of the sun, nature's alchemist, on our earth's waters. the sun, of course, being the awakened awareness of tiphareth. lovers: the lovers may relate to the carnal aspects of yesod as being symbolic of the generative powers of this sephirah, but on a higher level relate to the choice of progression from the ego-dominated world into the self-aware one. the

THE MARTINIST OPERATIVE GENERAL RITUAL

y to the terrestrial succor, so mountains shall not topple into the valleys or valleys become plains and that earth's surface shall not open and thus endanger thy creatures "by ieshouah, our lord, amen. after having meditated awhile, operator prays to avert the ravages of snow, hail, rain and storms which bring grief and sorrow to humanity: o almighty and eternal god, thou who deigned to sanctify the waters of this world as well as to cause the living water to flow from the rock of horeb, and who used water from jordan for the baptism of thy divine son, 0 god of mercy, we implore thy immense goodness and thy inexhaustible mercy, may we be spared by the power of thy angels and the merits of thy saints from the ravages of water under whatever be the form: storms, tidal waves, cloudbursts, or

THE MOTHMAN PROPHECIES

energy from that dimension beyond the reach of our senses and even beyond the reaches of our scientific instruments. they are not from outer space. there is no need for them to be. they have always been here. perhaps they were here long before we started bashing each other over the head with clubs. if so, they will undoubtedly still be here long after we have incinerated our cities, polluted all the waters, and rendered the very atmosphere unbreathable. of course, their lives if they have lives in the usual sense will be much duller after we have gone. but if they wait around long enough another form of so-called intelligent life will crawl out from under a rock and they can begin their games again. iv. back in the 1920s, charles fort, the first writer to explore inexplicable events, obse

THE NECRONOMICON SIMON VERSION

he gate without fear and without that loathing of the spirit that slays the man. then cane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lor

, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir

kku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is barashakushu worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world abov

, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right

the seven spheres must be entered in their times and in their seasons, one at a time, and never the one before the other. know that the four beasts of the spaces claim the blood of the initiate, each in their own time and season. know that tiamat seeks ever to rise to the stars, and when the upper is united to the lower, then a new age will come of earth, and the serpent shall be made whole, and the waters will be as one, when on high the heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have come in, and will call them. remember to keep to the low ground, and not the high, for th

THE PATH OF KABBALAH

(meaning states of being. one can either work for the creator or for himself; there is no in-between. 235 of 273 part six: genesis 236 of 273 chapter 6.1 the seven days of creation general what does genesis speak of? in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1, 1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over th

correction were created the days, months and years. the correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called 239 of 273 individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1, 20-21. the zohar describes every day in creation as heichalot (halls. the heic

THE SHADOWED ONES

a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color i

cle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving

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

cing the marriage of night and day. the crescent moon rises, diaphanous and fair, and the world wakes to a chant: dionysus i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollows and height in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each despera

during the day he should assume the form of the divinest of divine maidens, and only at the passionate hour of noon, crawl away before the full glory of the sun a wriggling serpent. she bids him seek zeus, and leaves the rest to him. gto the lascivious shade of ida fs deep recesses h he wends his way: so fair, her image in the brook might make a passionless old god his hunger slake by plunging in the waters, though he knew his drowning 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

e dross and poured out before us the glittering metal. yet what a difference he makes between the two great world forces: the love of man for a good woman, and the love of man for a bad woman; the first is supreme, yet the other is far from being infernal. listen: yes. a good woman fs love will forge a chain to break the spirit of the bravest greek; while with an harlot one may leap again free as the waters of the western main, and turn with no heart-pang the vessel fs beak out to the oceans that all seamen seek. h *mysteries: lyrical and dramatic, vol. i, p. 121. another, this time a weird, charming little picture of a lewd little mistress with ga generous baby soul, h we include here; for such a one at any rate is not a true prostitute, rather a poor deluded girl, yearning to love and be

n the former, when sunk deep in the mud of an impure affection, even if released from its circling arms, worldly mercy is as cold to him who has plunged through the cytherean sea as a winter in gaul. thus ignorance has bound, fettered, and manacled love to the dingy fornices of the lupanar. once sink, and instead of extending a helping hand, your head is thrust for a second and third time beneath the waters of affliction by the hands of lechers and louts. the drama entitled gtannhauser h is (as the author states in his preface) almost identical with gthe pilgrim fs progress. h it is an intricate mass of psychology and philosophy closely interwoven with a moral. which we shall see more fully developed when touching upon the philosophy of aleister crowley. and it is this: that happiness, wis

ason against the bunting of god, leading us on from the realms of gloating anthropophagi to the gmagical brotherhood of kings. h the absolute crown and kingdom of desire, the one god sealed in the seas and betokened in the winds. gthe spirit of mankind! h before the darkness, earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred. darkness fell and chaos, from prodigious gulphs of hell. life, that rejoiced to travail with a man, looked where the cohorts of destruction ran, saw darkness visible, and was afraid, seeing. there grew like death a monster shade, blind as the coffin, as the covering sod damp, as the corpse obscene, the christian god. so to the agony dirges of d

THE BINDING OF SHADOWS

entagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my being in the protection of the kin of witchblood! touching the genitals recite: malkuth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say ve-geburah (and the power) touching the left shoulder, say ve-gedulah (and the glory) facing the so

THE BOOK OF GATES

hall act as magical protectors to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he tr

into one place your flesh! there is sweet (or, fresh) air for your nostrils. loose and take off your funeral swathings, untie and remove your wigs, unclose your eyes and look ye at the light therewith, rise ye up from out of your inert and helpless state, and take possession yourselves of your fields in sekhet-nebt-hetepu (i.e, field, lord of offerings. there are fields for you in this field, and the waters thereof are for you. let your offering be there [and] fields from nebt-hetepu' their libations shall be of water. it is the serpent nehep who giveth their bodies [and] their souls, and they journey on to sekhet-aaru to have dominion over their libations, and to walk over the earth. they count up their flesh, their food is of bread-cakes, and their drink is of tchesert ale, and their lib

h and destroyeth the souls which dare to approach osiris, and the awe of this pool cannot be done away, or made an end of, or overcome. as for the gods who keep ward over its waters, their food is bread, and their drink is tchesert ale, and their libations are of water. offerings are made unto them upon earth as unto teri in amentet, lord of (offerings. there are fields for you in this field, and the waters thereof are for you. let your offerings be there [and] fields from nebt-hetepu. their libations shall be of water. it is the serpent nehep who giveth their bodies [and] their souls, and they journey into sekhet-aaru to have dominion over their libations, and to walk on the earth. they count up their limbs, their food is of bread-cakes, and their drink is of tchesert ale, and their libat

se who are in its circles. the height of heaven is thine, and [is subservient] to thy will; it is a secret place [made] by thee for those who belong thereto. the earth is for thy dead body, and the sky is for thy soul. o ra, be thou at peace (or, be content) with that which thou hast made to come into being' their food consisteth of bread-cakes, their green herbs are the plants of the spring, and the waters wherein they refresh themselves are cool click to view souls who are in the lake of serser. a god with a sceptre [paragraph continues] offerings are made unto them upon the earth as [being] the product of this lake of serser" in the lower register are- 1. horus [the aged, in the form of a bearded man, leaning upon a staff. 2. twelve bearded beings, who are described as the "burnt enemie

ll do so' whosoever knoweth how to use words of power [against] this serpent shall be as one who doth not enter upon his fiery path" the end of this text on the sarcophagus of seti i. is p. 236 defective, but from the tomb of rameses vi. we see that it should end thus-"offerings shall be made to these gods who are upon this great serpent. their food is of bread, their drink is of tesher beer, and the waters of their libations are cool" next: chapter xi. the gate of ab-ta. the ninth division of the tuat. sacred texts egypt ehh index index previous next p. 237 chapter xi. the gate of ab-ta. the ninth division of the tuat. having passed through the eighth division of the tuat, the boat of the sun arrives at the gateway called aat-shefsheft, which leads to the ninth division, or, as the openin

THE HOLY BIBLE KING JAMES VERSION

1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and the evening and the morning were the first day. 1:6 and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters

ight: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and the evening and the morning were the first day. 1:6 and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7 and god made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so. 1:8 and god called the firmament heaven. and the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering toge

rs which [were] under the firmament from the waters which [were] above the firmament: and it was so. 1:8 and god called the firmament heaven. and the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and

at lights; the greater light to rule the day, and the lesser light to rule the night [he made] the stars also. 1:17 and god set them in the firmament of the heaven to give light upon the earth, 1:18 and to rule over the day and over the night, and to divide the light from the darkness: and god saw that [it was] good. 1:19 and the evening and the morning were the fourth day. 1:20 and god said, let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and god saw that [it was] good. 1:22 and god blessed them, saying, be fruitful, and

rth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and god saw that [it was] good. 1:22 and god blessed them, saying, be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 1:23 and the evening and the morning were the fifth day. 1:24 and god said, let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 1:25 and god made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

hat this composition, apparently so whimsical, represents the universe between the two great prolific elements, the one the active, and the other the passive cause of all things. the creator being both male and female, the emanations of his creative spirit, operating upon universal matter, produced subordinate ministers of both sexes, and gave, as companions to the fauns and satyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the ele

a matrice to nourish them, until they acquire such a degree of magnitude as to burst it open and release themselves; after which, like other aquatic weeds, they take root wherever the current deposits them. this plant therefore, being thus productive of itself, and vegetating from its own matrice, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the active spirit of the creator operated in giving life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion, improperly called idolatry, does or ever did prevail. the sacred images of the tartars, japonese, and indians, are almost all placed upon it; of which numerous instances occur in the public

f jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose power over the waters of the ocean caused her to be regarded as the sovereign of the great nutritive element, and whose mild rays, being accompanied by the refreshing dews and cooling breezes of the night, made her naturally appear to the inhabitants of hot countries as the comforter and restorer of the earth. i am the moon (says the deity in the bagvat geeta) whose nature it is to give the quality of taste

drains and conduits being still to be seen,1 as also several fragments of sculpture representing waves, serpents, and various aquatic animals, which once adorned the basement.2 the bacchus perikionioj here worshipped, was, as we learn from the orphic hymn above cited, the sun in his character of extinguisher of the fires which once pervaded the earth. this he was supposed to have done by exhaling the waters of the ocean, and scattering them over the land, which was thus supposed to have acquired its proper temperature and fertility. for this reason the sacred fire, the essential image of the god, was surrounded by the element which was principally employed in giving effect to the beneficial exertions of his great attribute. these orphic temples were, without doubt, emblems of that fundamen

n italy, devouring a deer;3 the former, as sacred to neptune, represented the sea; and the latter, as sacred to diana, the produce of the earth; for diana was the fertility of the earth personified, and therefore is said to have received her nymphs or productive ministers from the ocean, the source of fecundity.4 the lion, therefore, in the former instance, appears as a symbol of the sun exhaling the waters; and in the latter, as whithering and putrifying the produce of the earth. on the frieze of the temple of apollo didym us, near miletus, are monsters composed of the mixt forms of the goat and lion, resting their fore feet upon the lyre of the god, which stands between them.5 the goat, as i have already shown, represented the creative attribute, and the lyre, harmony and order; therefor

TYSON DONALD NEW MILLENNIUM MAGIC

very speck of dirt-in every form whether beautiful or ugly. indeed, the entirety of the unmanifest is present in each mathematical point in the universe. god is every- where. an arab proverb states "to the pure all things are pure" it might equally be said that to the godly all things are god. if god is thought of as an endless mirror-like sea and the act of creation as the splashing of a hand on the waters of that sea, then the manifest universe may be conceived as the ripples that expand from the impact. the ripples have no separate substance in themselves, being formed of the waters of the sea, yet they are distinct from the flat surface. and when the ripples have reached the extent of their travel and returned to their starting point, the sea will be as it was before. the interface bet

oglyphs and primitive art all around the world, one of the most com- mon symbols is the undulating line, which is taken to represent the body of a ser- pent and serpentine motion generally. people who live close to the land have leisure to watch the simple manifestations of nature, and in the serpent, they rec- ognized a great mystery. how can there be motion in something that does not move? when the waters of a lake rise and fall and yet stay in their place, how is it that waves travel across the surface? what is the wave itself? energy, a scientist might answer. but this is only a word for a mystery and no answer at all. perhaps a better understanding can be gained by considering the pendulum of a clock. the pendulum swings to the right. when it reaches the top of its arc, it begins to d

. the human body gives evidence of the wave, which is one of the foundation blocks of matter. the clay of which all men and women are formed is animated for a time by the wave of life and given ephemeral form; then when that wave passes, it is permitted to crumble back to the earth from which it arose. the thing called the present has no real existence, but is the crest of a wave called time; and the waters yet to be lifted are called the future, and the waters once again quiescent are called the past-yet all belong to the same vast sea, indepen- dent of the wave which passes, but does not create or destroy, any vital essence. time is an illusion. all things exist at one and the same moment, or rather, outside that moment. this is why magic works as freely in the past and future as in the

mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abstraction, but is the actual way life came into being out of the oceans at the dawn of time. yet the origin of life is not the truth hidden in the words, but is only a reflection of that truth

r is given to tarnishing quickly. when polished it is white, but when tarnished, black. the moon is not perfect but increases and decreases, at times light on the right side, at times light on the left. its full face is balanced by complete darkness. it gives no warmth and only so much light as it derives from the sun. in fact, the moon seems to require elements from outside itself since it pulls the waters of the oceans close and also draws the blood of young women. for these reasons it was given the sign of the crescent. the earth stands between the moon and sun, which seem to 0 revolve around it. it is both fixed, in that it does not move, and change- able, as witnessed by the storms and seasons. the earth can be warm like the sun and also cool like the moon. it was perceived as the mee

TYSON DONALD SOUL FLIGHT

. it is also a part of the religious rapture of the saints, and relations between spirits and mediums in spiritualism, although in these cases it is less overt. it has never ceased to be believed from ancient to modern times because there is an underlying basis of truth to support it. shamans were the only members of the tribe who could go to the homes of the spirits of the forest, the spirits of the waters, and the spirits of the air, and enlist their aid either with gifts, reasoned argument, or threats. the use of threats was uncommon because shamans considered spirits to be their kin, and treated them with respect and even affection. when a shaman married a spirit, he became a part of the clan of that spirit, just as the spirit became a part of his clan. if the crops were dying of bligh

cal body up from the bed. each time i failed-naturally enough, since i was doing all this while on the astral level. at last i saw that this method was not going to work, so i lay down into my body and allowed myself to drift downward through the darkness with my eyes shut. then i willed myself to awake-not to sit up, as i had been trying to do, but to wake up. it was like swimming upward through the waters of a deep, dark well. the distance seemed quite far. when i reached the surface, i awoke in my physical body. had i been more relaxed about it, and used less force of will to awaken myself, the effort would not have been as great. i would have naturally risen to consciousness over a longer span of time. by forcing myself upward toward consciousness at an artificial rate, i created resis

TYSON DONALD THE POWER OF THE WORD

itial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "and the spirit of god moved upon the face of the waters" is that the breath of god caused visible ripples upon the dark mirror surface of the waters of chaos-form fi-om formlessness. the breath of spirit that shaped chaos into the ar

close association with the four elements. in fact, the wings of the winds are a legitimate class of angels-the term occurs in the bible in connection with descriptions of god's wrathful descent from heaven to the earth to punish the wicked in response to prayers "and he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind (ps. 18:lo "who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind (ps. 104:3. we have been following a single golden thread of discovery. from the symbolic interrelationship of dee's hieroglyphic monad, we gained insight 66 tetragrammaton into the fivefold name of jesus of the christian kabbalists and the twentyfour permutations of tetragrammaton, twelve under the sun and twelv

nd the praise of your god in your creation. analysis of the sixth key the angels of the fourth angle are "mighty in the firmaments of waters" the firmament is the vault of heaven, or heaven itself. the firmament of waters is the ninth sphere, called the crystalline, which was above the eighth sphere of the fixed stars and was thought to be composed of aether "some by that firmamentary division of the waters, have dreamt of a watery heaven above the stars (complete oxford english dictionary "firmamentary. the reference is to genesis 1:6-7. there is also something in alchemy called firmamental water, described as a liquid as pure as the firmament. kelley, who was an accomplished alchemist, would certainly have been familiar with this term, which was in common use in his day. again we find th

a half aethers. this may form the basis for this odd number. the "mighty guard of fire" is said to have wings "of wormwood, and of the marrow of salt" i have capitalized the word 'wings" here to indicate that it refers to angels. wormwood signifies poison, specifically poisoned water. it is the name of the evil star that fell from heaven at the sounding of the third trumpet "and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter (rev. 8:ll. marrow in the bible is usually a symbol of life, but "marrow of salt" is a symbol of death. salt was sown in the ground so that nothing might grow there. it was used in funeral services to purify. wings always symbolize active powers; therefore wings of "wormwood" are the same as angels of death

th apocalyptic prophecies spoken by the enochian angels. the sample below illustrates the pervasive doomsday imagery that surrounds the keys and shows how close the prophecies of the angels are to those delivered by st. john: i will plague the people, and their blood shall become rivers. fathers shall eat their own children, and the earth shall be barren: the beasts of the field shall perish, and the waters shall be poisoned. the air shall infect her creatures, and in the deep shall be roaring. great babylon shall be built, and the son of wickednesse, shall sit in judgement. from the north shall come a whirlwind, and the hills shall open their mouths: and there shall a dragon flie out, such as never was (due& faithful relation, p. 43) the last part of this key is interesting because it sho

WAITE ASPECTS OF MASONIC SYMBOLISM

ied with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is continued by us in virtue of a ceremonial formula but cannot be said to mean anything for those who undertake and pursue it. it was lost owing to the unworthiness of israel, and the destruction of the first temple was one consequence thereof. by the waters of babylon, in their exile, the jews are said to have remembered zion, but the word