Michael Wynn's Occult Reference Library
THE WOLF,THE WOLVES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eisersperg omeiss 49^ and the north was looked upon by the christians as the unblessed heathen quarter, on which i have given details in ea. 808; it was unlucky to make a throw toward the north, ea. 57; in the lombard boundary-treaties the northern tract is styled' nulla ora' ea. 544. these opposite views must serve to explain a passage in the eoman de eenart, where the fox prays christianlg, and the wolf heathenly, eeinh. fuchs p. xli^ as the expressions for asking and for obtaining, pp. 30, 31, are identical, a prayer was thought to be the more effectual, the more people it was uttered by: got enwolde so manegem munde stn genade niht versagen. wigal. 4458. die juncvrouwen baten alle got, nu ist er so gnsedec unt so guot unt so reine gemuot, daz er niemer kunde so manegem stiezen munde be

ance of the term. the name of the well-known drcieich (drieichahi) is probably to be explained by the heathen worship of three oaks; a royal ban-forest existed there a long time, and its charter (i, 498) is one of the most primitive. the express allusion to thuringia and saxony is remarkable in the following lines of a poem that seems to have been composed soon after the year 1200, eeinh. f. 302; the wolf sees a goat on a tree, and exclaims: ich sihe ein obez hangen^ i see a fruit hanging, ez habe har ode borst; that it has hair or bristles; in einem hciligcn vm^stc in any holy forest ze diiringen noch ze sachscn of thuringia nor of saxony enkunde niht gewahsen there could not grow bezzer obez uf rise. better fruit on bough. the allusion is surely to sacrificed animals, or firstfruits of t

in hans sachs (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and hear, sa^m. 42' 88^ sn. 42. 56. 322. to the greek apollo too the wolf and raven were sacred^ his messenger the raven informed him when koronis was unfaithful, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollini

tt' avrov, mansit super eum, john 1, 32 'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers have this circumstance, but in the mid. ages there is talk enough about doves resting on shoulders^ and the dove, though frequently contrasted with the raven (which, like the wolf, the christians applied to the evil one, may nevertheless be put in the place of it. oswald's raveii flies to his shoulder and arm, 749. 942. oswald talks to it, 95-6, and kneels before it, 854. conf. ziugerle, oswalt p. 67 (see suppl^ now under that figure of the bearded old man, wuotan is apparently to be regarded as a water-sprite or water-god, answering well to the latin name of mptun

ises of zio, and perhaps war-dances executed (fiexirea-dal "aprj'i, ii. 7, 241, from which i derive the persistent and widely prevalent custom of the solemn sword-dance, exactly the thing for the god of the sword. the edda nowhere lays particular stress on the sword of war, it knows nothing of sahsnot, indeed its sversas is another god, heinisallr^ but it sets tyr before us as onc-handcd, because the wolf, within whose jaws he laid his right hand as a pledge, bit it off at the joint, whence the wrist was called iiltlisr, wolf-lith, sa^m. 65^ sn. 35-6. this incident must have been well-known and characteristic of him, for the olsr. exposition of runes likewise says, under letter t: tyr er einhendr asa; conf. sn. 105. the rest of teutonic legend has no trace of it^ unless we are to look for

e p. 15' scenici= crimiln' presupposes a sing. krimd larva, persona, galea; so we can now understand khmjiilt (gramra. 1, 188) the name of a walkurie armed with the helmet of terror, and ailso why' daemon' in another gloss is rendered by cgisgrimolt. the as. egcsgrime is equally a mask, and in el. 260 the helmet that frightens by its figure of a boar is called a grimhelm. 1 venture to guess, that the wolf in our ancient apologue was imagined wearing such a helmet of dread, and hence his name of isangrim, iron-mask, eeinh. ccxlii (see suppl. nor have we yet come to the end of fancies variously playing into one another: as the god's or hero's helmet awakened terror, so must his shield and sword; and it looks significant, that a terrific sword fashioned by dwarfs should likewise be named in t

in detmar's chronik 1, 298' do was de duvcl los geworden' i.e, disorder and violence prevailed. of any one who threatened from a safe distance, the folk in burgundy used the ironical phrase' dieu garde la lune des loups^ meaning, such threats would not be fulfilled till the end of the world; in the same way the french popular song on henry iv. expresses the far end of the future as the time when the wolf's teeth shall get at the moon: jusqu' a ce que ton j?"c?i?ic la lune avec les dcnts^ fischart in several places speaks of this' ivoj/ dcs mons' and most fully in his aller practik grossmutter' derhalben dorft ihr nicht mehr fiir ihn betten, dass ihn gott vor den vmfcn wolle hchutcn, denn sie werden ihn diss jahr nicht erhaschen (need not pray for the moon, they won't get her this year^ in

ahr nicht erhaschen (need not pray for the moon, they won't get her this year^ in several places there circulate among the people rhymes about the twelve hours, the last two being thus distinguished' um elfe kommen die ^volfc, um zwolfe bricht das gcivolhe' at 11 come the wolves, at 12 bursts the vault, i.e, death out of the vault. can there be an echo in this of the old behef in the appearing of the wolf or wolves at the destruction of the world and the bursting of heaven's vault? in a lighted candle, if a piece of the wick gets half detached and makes it burn away too fast, they say* a wolf (as well as thief) is in the candle' this too is like the wolf devouring the sun or moon. eclipses of sun or moon have been a terror to many heathen nations; the incipient and increasing obscuration o

f heaven's vault? in a lighted candle, if a piece of the wick gets half detached and makes it burn away too fast, they say* a wolf (as well as thief) is in the candle' this too is like the wolf devouring the sun or moon. eclipses of sun or moon have been a terror to many heathen nations; the incipient and increasing obscuration of the luminous orb marks for them the moment when the gaping jaws of the wolf threaten to devour it, and they think by loud cries to bring it succour (ch. xxii, eclipses. the breaking loose of the wolf and the ultimate enlargement o( loki from his chains, who at the time of the ragnarokr will war against and overcome the gods, is in striking accord with the release of the chained prometheus, by whom zeus is then to be overthrown. 1 lanionnaye, glossaire to the noei

her dwelling, pass through the well; conf. the name wazzerholde? another point of resemblance is, that she drives about in a waggon. she had a linchpin put in it by a peasant whom she met; when he picked up the chips, they were gold* her annual progress, wdiich, like those of herke and berhta, is made to fall between christmas and twelfth-day, when the supernatural has sway^ and wild beasts like the wolf are not mentioned by their names, brings fertility to the land. not otherwise does' derk with the boar' that freyrof the netherlands (p. 214, appear to go his rounds and look after the ploughs. at the same time holda, like wuotau, can also ride on the winds, clothed in terror, and she, like the god, belongs to the' wiitende heer. from this arose the fancy, that witches ride in holla's com

of much folk; dying women expect to find themselves in her company after death. thorgersr in the egilss, p. 103, refuses earthly nourishment, she thinks to feast with freyja soon* ok engan (nattvers) mun ek fyrr enn at freyju. yet love-songs please her too, and lovers do well to call upon her' henni likasi vel mansongr, a hana er gott at heita til iista' sn. 29. that the cat was sacred to her, as the wolf to wuotan, will perhaps explain why this creature is given to night-hags and witches, and is called donneraas, wetteraas(-carrion. when a bride goes to the wedding in fine weather, they say' she has fed the cat well' not offended the favourite of the love-goddess. the meaning of a phrase in walther 82, 17 is dark to me' weder ritest gerner cine giddin' hatze, aid einen wunderlichen gerhar

c nations have done this, from the first baptized goths down to the northmen, because that local notion already existed under heathenism, perhaps also because the church was not sorry to associate lost spirits with a heathen and fiendish divinity^ thus hellia can be explained from hellia even more readily than ostara from ostara. in the edda, hel is loki's daughter by a giantess, she is sister to the wolf fenrir and to a monstrous snake. she is half black and half of human colour bid half, en half mes horundar lit, sn. 33, after the manner of the pied people of the mid. ages; in other 1 the trad, patav. pp. 60-2 assure iis of a man's name raan, rhaan (rahan. an ohg. rahana rests on a very slender foundation" hel has no attinity at all avith on. hella petra, hellir antrum, as the goth, hall

i.e, the on. hclviti (supplicium infernale, oiig. hellmvizi, mhg. hellewize. one who is drawing his last breath is said in on. liggja milli heims oc heljar (to lie betwixt home and hell, to be on his way from this world to the other' the unpitying nature of the eddie hcl is expressly emphasized; what she once has, she never gives back: haldi hel ?vi er hejir, sn. 68; hejir nu hel, sa3m. 257% like the wolf in the apologue (reinhart xxxvi, for she is of wolfish nature and extraction; to the wolf on the other hand a hellish throat is attributed (see suppl. two lays in the edda describe the way to the lower world, the^ the ancients also painted demeter, as the wrathful earth-goddess, mark (pans. 8, 42. o. miiller's p]umenides 168, conf. archteol. p. 509 the black demeter at phigalia, and somet

s took possession of him. in germany too the mid. ages still cherished the conception of a voracious, hungry, insatiable hell, an orcus esuriens, i.e, the mandevouring ogre' diu helle ferslinclet al daz ter lebet, si ne ivirdet niomer sat' n. cap. 72' diu helle und der arge wan werdent niemer sat' welsch. gast. it sounds still more personal, when she has gaping yaioning jaws ascribed to her, like the wolf; pictures in the ms. of ctedmon represent her simply by a wide open mouth. der tobende wuoterich the raging tyrant der was der hellcn gelich, he was like the hell diu daz abgrunde who the chasm (steep descent) hegenit mit ir munde be-yawneth with her mouth unde den himel zuo der erden. from heaven down^ to earth, unde ir doch niht ne mac werden,and yet to her it cannot hap 1 osinn calls h

nce (ir. elfenm. ixxxii, they mount up in the air and discharge fatal arrows at men' ustrielila ga vila' the vila has shot him with her shaft. their cry in the wood is like the sound of the woodpecker hacking, and is expressed by the word 'kliktati. the vila has a right to the child whom his mother in heedless language (diavo ye odniyo) has consigned to the devil (vuk no. 394, as in similar cases the wolf or bear fetches him away. vile te odnele (vilae te auferant) is a curse (vuks sprichw. p. 36 'kad dot'u vile k otchim (quando vilae ante oculos veniunt) signifies the moment of extreme distress and danger (ibid. 117. the vila rides a seven-year old stag, and bridles him with snakes, like the norse enchantresses (see suppl^ the bohem, sudice translates parca, but it simply means judge (fem


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of a woman. in the past man has bludgeoned woman into gratifying the lust of her loathed tyrant, and trampled the flower of her own love into the mire; making her rape more beastly by calling her antipathy chastity, and proving her an unclean thing on the evidence of the torn soiled blossom. she has had no chance to love unless she first renounced the respect of society, and found a way to drive the wolf of hunger from her door. her chance is come! in any abbey of thelema any woman is welcome; there she is free to do her will, and held in honour for the doing. the child of love is a star, even as all are stars; but such an one we specially cherish; it is a trophy of battle fought and won! al iii,57 "despise also all cowards; professional soldiers who dare not fight, but play; all fools de


ALEISTER CROWLEY EQ I 1

w at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink brains bubbled out their blood. then both are silent, for a great awe fill

f the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the crown, and where there is darkness and corruption, and where lives the tyrant of the world clothed in a robe of fantastic desires. yet it is here that the golden key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. here are set the pavilions of dreams and the tented encampments of sleep, in which are spread the tables of demons, and where 218 feast the wantons and the prudes, the youths and the old men, and all the opposites of virtue and of vice. but he who would wear the crown must find the key, else the door of the palace remains closed, for none other t


ALEISTER CROWLEY EQ I 5

ne of the lower things is a wolf, and the other a raven. the lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wolf betrayeth only the greedy and the treacherous; the raven betrayeth only the melancholy and the dishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh

en: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the raven and the wolf. and the jaws of the one have torn them, and the 43 beak of the other has devoured the corpse

left nothing upon the earth alive. i have feasted myself on the blood of the saints, but i am not suspected of men to be their enemy, for my fleece is white and warm, and my teeth are not the teeth of one that teareth flesh; and mine eyes are mild, and they know me not the chief of the lying spirits that the father of all sent forth from before his face in the beginning (his attribution is salt; the wolf mercury, and the raven sulphur) now the lamb grows small again, there is again nothing but the wheel, and the hand that whirleth it. and i said "by the word of power, double in the voice of the master; by the word that is seven, and one in seven; and by the great and terrible word 210, i beseech thee, o my lord, to grant me the vision of thy glory" and all the rays of the wheel stream out


ALEISTER CROWLEY EQUINOX EQ I 2

nary fraud: flee from these if you would enter the sacred paradise of piety where virtue, wisdom, and equity are assembled" zoroaster 138: m a c a n e h: a r o l u s e: d i r u c u n: a l u h u l a: s e r u r o c: u n e l i r a: l u s a d a m. illustration goes here. this is a drawing by austin osmond spare of an anthropomorphic figure with a leaping wolf inside. there is a distorted face beneath the wolf, at about the position of the hip or genitalia. 140 a handbook of geomancy chapter i attributions of geomantic figures to planets, zodiac, and ruling genii-:sign :el :geom.:sex: name and meaning: genius: ruler :planet: fig: 1 :aries :fire: m: puer :malchidael:bartzabel:mars: boy, yellow: beardless: 2 :taurus:earth: f: amissio: asmodel :kedemel :venus :loss, comprehended: without: 3 :gemin


ALEISTER CROWLEY EQUINOX EQ I 4 2

sk it may seem to pierce deeper than the "wolf in dr. jaeger's clothing" of our wittiest woman and most alluring "morphinomane" that task is ours. for last night in the visions of mine head upon my bed i beheld, strangely interwoven with this striking picture, the scene between little red tiding hood and her sick grandmother- how perverted! for in my dream it seemed that the old lady had devoured the wolf and that the scourge of the 346 tories was but a bed-ridden and toothless hag, mumbling the senile curses and jests which she could no longer articulate. true it is that the word of shaw is quick and powerful, sharper than a two- edged sword. yet the habit of sword-swollowing is probably fatal to the suicidal intentions of a brutus, and it has certainly grown on him until he can no longer


ALEISTER CROWLEY EQUINOX EQ I 6 2

ain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds of spring are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram an


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

h the removal of all that obstructs. this is effected, in relation to man, at the judgment separation, but it will produce results in the other kingdoms of nature also. a portion of the animal kingdom will enter into a temporary obscuration, thus releasing energy for the use of the remaining percentage, and producing results such as are hinted at by the prophet of israel62(142) when he speaks of "the wolf lying down with the lamb; his comment "a little child shall lead them" is largely the esoteric enunciation of the fact that three fifths of the human family will stand upon the path 'a little child' being the name applied to probationers and disciples. in the vegetable and mineral kingdoms a corresponding demonstration will ensue, but of such a nature as to be too obscure for our comprehe


ALICE BAILEY THE LABOURS OF HERCULES

e same symbolism is seen in gemini, with castor and pollux. castor, symbolizing immortality, is growing brighter and pollux, mortality, is growing dimmer. the cross is receding, and this promise is in libra, called the open door to shamballa, the sign in which there is found "the narrow, razor-edged path" which leads the man into the kingdom of the soul. the second constellation is that of lupus, the wolf. down the ages, the wolfs head has been the symbol of the initiate. but it is a dying wolf, and the wolf-nature that has devoured the soul nature until now is symbolized as dying out, for as man achieves balance the activity and power of the wolf dies out. the third is the corona, the crown held before man working in libra. the symbol is based on the story of ariadne, the mother aspect, w

es matter by making it the expression of the divine mind (from a.a.b. as with all of libra, interpretations and understanding of the constellations are difficult, but provocative of thought. if the data seems meagre and vague it is perhaps again representative of libran interlude, which one of the masters of the wisdom has called "the master of no-man's land" so we can but ponder, remembering how the wolf appears as the animal that suckled romulus and remus; and was the fierce animal which saint francis of assisi tamed by his love for it, and sense of oneness with it. some highlights from the lecture by a.a.b. in libra we have the man who does not speak, symbolic of the interlude of silence in the life of jesus. between the ages of 12 and 30, we hear naught of him. these were years of sile


ARADIA GOSPEL OF THE WITCHES

nwhen dressed the race begins again.as the vast storm-cloud falls in glittering drops, even so the great myths of the olden time are bro-ken up into small fairy-tales, and as these drops in turn reuniteen rivire ou sur lestang,(on silent lake or streamlet lone,)as villon hath it, even so minor myths are again formed from the fallen waters. in this story we clear-ly have the dog made by vulcan and the wolf jupiter settled the question by petrifying them asyou may read in julius polluxhis fifth book, or any other on mythology. is canis fuit postea jove inlapidem conversus. page 54 this is pretty, but it is only imitation, and neither in form or spirit really equal to the incantations,which are sincere in faith. and it may here be observed in sorrow, yet in very truth, that in a verygreat num


BASIL VALENTINE TWELVE KEYS

ame it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to him the body of the king, and when he has devoured it, burn him entirely to ashes in a great fire. by this process the king will be liberated; and when it has been performed thrice the lion has overcome the wolf, and will find nothing more to devour in him. thus our body has been rendered fit for the first stage of our work. know that this is the only right and legitimate way of purifying our substance: for the lion purifies twelve keys of basil valentine 26 of 95 himself with the blood of the wolf, and the tincture of its blood agrees most wonderfully with the tincture of the lion, seeing that t


BLUE EQUINOX

children.his own. off my hands. narada, too, is not legally my child at all. he is just a nameless bastard. so thinks the .worm. and so he does. the only detail in which his the equinox 294 scheme goes wrong is that his wife manages, against all odds, to survive her miscarriage. all this time, the .worm. himself is living with a german prostitute; and, as he finds this expensive, he tries to keep the wolf from the door by getting this unfortunate woman to copy out various items from the works of his wife s lover, which are not very well known in america, and she proceeds to hawk them about new york. the man whose property they are will not be likely to hear of it, as the inexplicable conduct of alice has more or less broken his heart, and he has become a sort of hermit. but the wife turns


DAVID ICKE CHILDREN OF THE MATRIX

egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman, says that their legends call sirius the "star of the wolf. the leader of the reptilian "gods" known as the anunnaki is named in the sumerian tablets as an (later anu. he was represented by the jackal or dog. associated with sirius in egyptian belief was orion and, interestingly, modern ufo researchers figure 2: the inverted pentagram, the classic symbol of satanism, and, apparently, a symbol for sirius. ruled by the gods 35 connect the reptilian

, a major llluminati bloodline, and fidelity investments. who seek to discredit the stories of the dogon, the nommo, and their tales of sirius. they say the french researchers who first published the information had simply invented everything. but credo mutwa, the zulu shaman and that nation's official historian, says that his people have the same traditions. he says they call sirius the "star of the wolf" and their ancient accounts say that a "sea-dwelling fish people" from sirius came to the earth. they also speak of a "gigantic war" on sirius in which the fish people drove out those who we now know as humans. credo further confirms that the stories attributed to the dogon are not the only ancient records of the sirius system. the zulu's knew sirius b as the "pit" star long before it was

ea. the berber people of north africa have been associated with the amazons and still call themselves amazigh. the amazons included a tribe called the neuri, who "turned themselves into wolves" the term "wolf tribe" is associated with goddess worship or the she-wolf. this is probably a version of dog-star worship- sirius. credo mutwa says that the zulu peoples have long called sirius the "star of the wolf" and their ancient accounts say that a "sea-dwelling fish people" from sirius came to the earth. they looked pretty human, but had skin like a reptile, he says. interestingly, the edda reveals that the forbears of the nordic peoples under the leadership of thor-indara were also members of the "the seafaring wolf tribe. an irish tribe in ossory were said to become wolf people while attendi

rch, rann-t, in egyptian myth, or vice versa.34 serpent cult symbolism the obsession with troy and the trojan war by descendants of the merovingian bloodline can be understood when you read the edda. it tells of how thor's troy was raided by the "edenite" serpent cult led by wodan. the phrygians were serpent worshippers before their defeat by thor, and totems of the serpent cult were the lion and the wolf. this is why phrygia means "land of the lions. still today the illuminati use the lion profusely in their symbolism- look at britain and the british 158 children of the matrix figure 20: the highly symbolic royal crest depicting the lion (the serpent cult/illuminati) and the chained and tethered unicorn (nordics/humanity) figure 21: the crest of the reptilian house of rothschild is a mass

r atueni depicted as athene in a greek vase painting of the 5th century bc. she is dressed as a warrior goddess of the amazons or valkyries. note the snakes around her shoulders and the mass of swastikas on the robe 162 children of the matrix the battle of eden the edda tells of a war between the serpent cult and the forces of thor/indara for control of eden. as waddell remarks, the whole feel of the wolf-tribe, serpent cult, offensive in the "battle of eden" includes the anticipation of bombing by aeroplanes, red-hot missile projections, the belching forth of fire and poisonous clouds of smoke. he says it vividly suggests the "hellish methods of destruction in modern warfare" and this is in line with sumerian accounts of battles involving the anunnaki. in parts of the edda and in sumerian

he mediterranean or iberian race. rom or romil was also a title of the set and serpent worshippers of ancient egypt. muslims refer to turkey/asia minor as rum, and romania is the traditional centre for the vampire legends. fascinating, then, that romulus and remus, the mythical founders of rome, were said to have been "wolf-suckled" and this is symbolic of the mother-son cult (goddess worship) of the wolf-tribe of the roms with its associated serpent worship. the names romulus and remus came from an ancient female clan called the etruscan gens romulia, the real founders of rome. again the female. mother mary is el, the "dragon queen" it is no surprise, given its origins in babylon, that the roman church would so emphasise the importance of "mary, the goddess figure, and its version of el o

as the same water themes continue.4 balder, the son of god the edda's version of the death of balder("abel) at the hands of "cain" or "st michael" is told in different versions in many cultures. the hebrew old testament has cain killing his "brother" abel and bringing the first death into the world. the new testament has st michael defeating satan, lucifer, or the "great dragon. in egypt we have the wolf-headed set or seth killed by horus, the son of asar or osiris. in india, cain is lord gan who fought "the great deva" or "the bull, one of the balder (abel) titles in the edda. the king arthur legends have sir gawain slaying the green man. as i have said, the chaldeans called the balder/abel character tammuz. he was their "established son" and the "son of god" who died for humanity. tammu

holle or holly-wood (hel-wood, the "place of magic" and home of the illuminati's mass propaganda and conditioning machine in california. the holly wood was a favourite source of magic wands. the holly or "holy" was associated with el or hel's vagina and the germanic "hohle" means cave or grave.26 the cave is the traditional birthplace of the "jesus"-type deities. the red holly berries figure 31: the wolf-headed set in egyptian legend, their version of balder 180 children of the matrix symbolised the female blood, and the white berries symbolised the male semen and death. the importance of the holly, or holy tree can be seen in the christmas pagan hymn sung today by christians which says that the "holly bears the crown. interestingly, the official scottish residence of the british royal fa


DION FORTUNE PSYCHIC SELF DEFENSE

m someone who, at considerable cost to myself, i had disinterestedly helped, and i was sorely tempted to retaliate. lying on my bed resting one afternoon, i was brooding over my resentment, and while so brooding, drifted towards the borders of sleep. there came to my mind the thought of casting off all restraints and going berserk. the ancient nordic myths rose before me, and i thought of fenris, the wolf-horror of the north. immediately i felt a curious drawing-out sensation from my solar plexus, and there materialised beside me on the bed a large wolf. it was a well-materialised ectoplasmic form. like z, it was grey and colourless, and like him, it had weight. i could distinctly feel its back pressing against me as it lay beside me on the bed as a large dog might. i knew nothing about th

on who had injured me. curiously enough, just at this time there came an opportunity most effectually to "settle" with my antagonist. fortunately for all concerned, i had enough sense left to see that i was at the dividing of the ways, and if i were not careful would take the first step on to the left-hand path. if i availed myself of the opportunity to give practical expression to my resentment, the wolf-form would be born into an independent existence, and there would be the devil to pay, literally as well as metaphorically. i received the distinct impression, and impressions are important things in 24 of 103 psychic matters, for they often represent subconscious knowledge and experience, that once the wolf-impulse had found expression in action, the wolf-form would sever the psychic nav

looking at me. it was tangible, even to the dog-like odour. from it to me stretched a shadowy line of ectoplasm, one end was attached to my solar plexus, and the other disappeared in the shaggy fur of its belly, but i could not see the actual point of attachment. i began by an effort of the will and imagination to draw the life out of it along this silver cord, as if sucking lemonade up a straw. the wolf- form began to fade, the cord thickened and grew more substantial. a violent emotional upheaval started in myself; i felt the most furious impulses to go berserk and rend and tear anything and anybody that came to hand, like the malay running amok. i conquered this impulse with an effort, and the upheaval subsided. the wolf-form had now faded into a shapeless grey mist. this too absorbed


DONALDTYSON EVILEYE

d in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf first, the gaze of the wolf would lack its paralyzing effect. it was believed that the ray from the eye

and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf first, the gaze of the wolf would lack its paralyzing effect. it was believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once made him immobile. we still have a remnant of this ancient belief in the form of the folk tale that says a snake can charm its prey so that it


ELLIS LOW TWELVE 1907

ing many hundred miles. the whole thing hinged upon the right selection of the destination of the hostiles. if we should mistake, or they should detect our scheme, we should be miles off the right course and must lose several precious days, when every hour was of the last importance. but right there an unexpected difficulty confronted us. vikka, pedro and jim agreed that geronimo was heading for the wolf mountains, a range twenty miles to the south. if he succeeded in reaching them with his women and children, it would prove an almost impossible task to run them to earth, though every one of us was as determined as ever to do so. it would be a big thing if we could head them off, or, what would be equally decisive, surprise them among those fastnesses. to do so it was necessary for us to

e twenty miles to the south. if he succeeded in reaching them with his women and children, it would prove an almost impossible task to run them to earth, though every one of us was as determined as ever to do so. it would be a big thing if we could head them off, or, what would be equally decisive, surprise them among those fastnesses. to do so it was necessary for us to leave the trail and reach the wolf mountains by a roundabout course, and this could not be undertaken until later in the day, since the shelter furnished by our own range would serve for only a short distance. the difficulty to which i allude was this: all the scouts, with one exception, believed that geronimo was already on his way to the point named. that exception was vikka, who insisted that he would stay where he was


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s, belial, the evil, a debased descendent of the egyptian set, the persian ahriman, the python of the greeks, the jewish serpent, baphomet of the templars, the goat-deity of the witches sabbat. he was said to have the head and legs of a goat and the breasts of a woman. his followers called him by the names of forgotten deities as well as the black one, the black he-goat, the black raven, the dog, the wolf and snake, the dragon, the hell-hound, hell-hand, and hell-bolt. his transformations were unlimited, as is indicated by many of his names; other favorite and familiar forms were a cat, a mouse, a toad, or worm, or again, the human form, especially a young and handsome man as he would appear on his amorous adventures. the signs by which he might be identified, though not invariably, were t

laude, in the jura region, france, one of the major historical cases of lycanthropy. perrenette believed that she was a wolf and one day in 1598 attacked two children who were picking wild strawberries. one of the children, a four-year-old boy, defended his sister with a knife, but perrenette wrenched the knife from him and gashed his throat. he died of the wound after communicating the news that the wolf had human hands. perrenette was found in the vicinity and torn to pieces by the enraged villagers. antoinette confessed to being a werewolf, and also to sleeping with the devil (who had taken the form of a goat, attending a sabbat, and producing magical hailstorms. her brother pierre was also accused of making hailstones, luring children to a sabbat, turning himself into a wolf, and killi

ighted in a certain wood on the borders of meath. while, in company with only a young lad, he was watching by a fire which he had kindled under the branches of a spreading tree, lo! a wolf came up to them, and immediately addressed them to this effect: rest secure, and be not afraid, for there is no reason you should fear, where no fear is! the travellers being struck with astonishment and alarm, the wolf added some orthodox words referring to god. the priest then implored him, and adjured him by almighty god and faith in the trinity, not to hurt them, but to inform them what creature it was in the shape of a beast uttered human words. the wolf, after giving catholic replies to all questions, added at last: there are two of us, a man and a woman, natives of ossory, who, through the curse o

seven years, if they chance to survive, two others being substituted in their places, they return to their country and their former shape. and now, she who is my partner in this visitation lies dangerously sick not far from hence, and, as she is at the point of death, i beseech you, inspired by divine charity, to give her the consolations of your priestly office. at this wood the priest followed the wolf trembling, as he led the way to a tree at no great distance, in the hollow of which he beheld a she-wolf, who under that shape was pouring forth human sighs and groans. on seeing the priest, having saluted him with human courtesy, she gave thanks to god, who in this extremity had vouchsafed to visit her with such consolation. she then received from the priest all the rites of the church d

nthropy the transformation of a human being into an animal. the belief is an ancient one. the term derives from the greek words lukos, a wolf, and anthropos, a man, but it is employed regarding a transformation into any animal shape. it is chiefly in those countries where wolves are numerous that we find such tales concerning them. but in india and some parts of asia, the tiger takes the place of the wolf. in russia and elsewhere it is the bear, and in africa the leopard. such beliefs generally adhere to savage animals, but even harmless ones sometimes figure in them. there is considerable confusion as to whether such transformations were voluntary or involuntary, temporary or permanent. the human being transformed into the animal may be the physical individual or, on the other hand, may b

rming themselves into wolves and other animal shapes, and it was asserted that if the animal were wounded, then the marks of the wound would be discovered upon the wizard s body. the belief was current in many tribal cultures that every individual possessed an animal form, which could be entered at death or at will. this transformation was effected either by magic or natural agency. as mentioned, the wolf was a common form of animal transformation in europe. in ancient greece, the belief was associated with the dog, which took the place of the wolf. other similar beliefs have been found in india and java. in the former country we find the werewolf in a kind of vampire form. magical transformation the seventeenth-century writer louis guyon related the history of an enchanter who used to cha

a living being, to an animal? in that case it would be natural to expect a repercussion from the animal to the human body. sources: baring-gould, sabine. the book of were-wolves. london, 1865. reprint, new york: causeway books, 1973. hamel, frank. human animals. london, 1915. university books, 1969. kaigh, frederick. witchcraft and magic of africa. london: richard lesley, 1947. maclean, charles. the wolf children. hill& wang, 1977. summers, montague. the werewolf. london, 1933. university books, 1966. woodward, ian. the werewolf delusion. london& new york: paddington press, 1979. the lyceum banner spiritualist publication founded in 1890 as the official monthly organ of the british spiritualists lyceum union. it was published by j. j. morse in liverpool until 1902, when the paper was pass


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

le the brightest object in the night sky, it is not so bright that its surface texture is obscured. the patterns on the lunar surface have, like clouds, taken on anthropomorphic characteristics. some saw the face of a man; others, various animals. the changing phases of the moon and its seeming disappearance for a day or two each month also led to additional speculations. modern werewolf lore has the wolf-like side of the person showing itself only during the evenings of the full moon. the moon was associated with various gods and goddesses, though primarily the latter. in hindu astrology, the moon was associated with the god nanna, though the more common associations are with the greek artemis, the roman luna, or the moonlight-giving mother of the zuni. it was especially associated with f

murderess. tomorrow (winter 1957. menneskets metafysikk (the metaphysics of man. n.p, 1953. norway s human doubles. tomorrow (winter 1955. werewolf a human temporarily or permanently transformed into a wolf, from the anglo-saxon wer (man) and wulf (wolf. it is a term used in the phenomenon of lycanthropy, which in ancient and medieval times was of very frequent occurrence. it was in europe, where the wolf was one of the largest carnivorous animals, that the superstition became prevalent. similar tales in other countries usually introduced bears, tigers, leopards, or other animals. origins the belief in werewolves may be a relic of early cannibalism. communities of semicivilized people would begin to shun those who devoured human flesh, ostracizing them and classifying them as wild beasts

n those who devoured human flesh, ostracizing them and classifying them as wild beasts. the idea that they had something in common with animals would grow, and the concept that they were able to transform themselves into veritable animals would likely arise. more likely, however, the belief derives from early ritual practices in the balkan area. for example, the dacians, an ancient people who had the wolf as their totem animal, annually turned their young men into wolves during a ritual in which they wore wolf skins and imitated the animal. the wolf was much respected in the area as a hunter. the ritual transformation into a wolf survives today in the greek word vrkolaka (and its slavic equivalents, derived from the old slavic word for wolf-pelt, though the term is now applied to a form of

itual in which they wore wolf skins and imitated the animal. the wolf was much respected in the area as a hunter. the ritual transformation into a wolf survives today in the greek word vrkolaka (and its slavic equivalents, derived from the old slavic word for wolf-pelt, though the term is now applied to a form of vampire. it has been suggested that as the people settled into an agricultural life, the wolf lost its positive associations and became the outlaw animal many still consider it today. thus the vrkolaka became the werewolf. werewolf itself is an old english term meaning shape-shifter, probably derived from older germanic roots. the oldest account of a man changing into a wolf came from greek writings. lycaon (from whom the term lycanthropy is derived) was changed into a wolf by zeu

ubstitute for an entire wolf skin. there were also cases in which they donned the entire skin. in other instances, the body was rubbed with a magic ointment, or water was drunk from a wolf s footprint. the brains of the animal were also eaten. olaus magnus (1490.1558) stated that the werewolves of livonia drained a cup of beer on initiation, and repeated certain magic words. in order to throw off the wolf shape, the animal girdle was removed, or else the magician merely muttered a certain formula. in some instances, the transformation was supposed to be the work of satan. the superstition regarding werewolves seems to have been exceedingly prevalent in france during the sixteenth century, as is evidenced by numerous trials, in some of which murder and cannibalism took place. self-hallucina

under the delusion that s/he has been transformed into an animal. another aspect of lycanthropy is the romulus and remus theme of abandoned children reared by wolves. one classic case of such feral children, as they are termed, is that of the two wolf girls of midnapore, india, who were rescued by the reverend j. a. l. singh in 1942. this case is discussed in detail by charles maclean in his book the wolf children (1978 (see also vampire) werewolf fiction in the middle of the nineteenth century, as other forms of modern horror fiction were emerging, three werewolf novels appeared: hughes the wer-wolf, by sutherland mnzies (a serial published in installment in the 1850s; the wolf-leader (1857; and wagner the wehrwolf, by george w. m. reynold (1857. the latter is considered the fountainhead

ivity was transformed into the story of bertrand caullet, the son born as a result of a brief affair between his mother and a priest. he discovered that he was a werewolf when shot with a silver bullet (the now-standard association of werewolves and silver is derived from a scottish belief in the efficacy of silver in killing witches) the werewolf of london was followed by its more famous sequel, the wolf man, starring lon chaney, jr. chaney reappeared in several movies with other universal monsters, but made his next notable appearance in the 1961 remake, the curse of the werewolf. the werewolf became a television star as a character in the early 1960s in the vampire television soap opera dark shadows. since the 1970s the werewolf has become an integral part of a horror genre that has gro

nto press, 1960. eisler, robert. man into wolf: an anthropological interpretation of sadism, masochism, and lycanthropy. santa barbara, calif: ross erikson, 1978. gesell, arnold. wolf-child and human child. london: harper/ methuen, 1941. hamel, frank. human animals. london, 1915. university books, 1969. kaigh, frederick. witchcraft& magic of africa. london: richard lesley, 1947. maclean, charles. the wolf children. hill& wang, 1978. noll, richard. vampires, werewolves, and demons. new york: brunner/mazel, 1992. o donnell, elliott. werewolves. london, 1912. rev. ed. new york: wholesale book corp, 1972. summers, montague. the werewolf. london, 1933. university books, 1966. woodward, ian. the werewolf delusion. london& new york: paddington press, 1979. weschcke, carl llewellyn (1930) prominen

ughes. astrological pioneers of america. tempe, ariz: american federation of astrologers, 1988. witte, alfred. regelwerk fur planetbilder. 3d ed. hamburg: witte verlag, 1935. translated by richard svehla as rules for planetary pictures. hamburg: witte verlag, 1939. witte, alfred, and herman lefeldt. rules for planetary pictures. translated by kurt knupfer. hamburg: l. rudolph (witte verlag, 1974. the wolf among the ancient romans, there were many tales in which the wolf figured as a good or evil omen. a wolf running to the right with his mouth full was a sign of great joy. if a wolf escaped unhurt after he had entered a roman camp, it was regarded as a sign of the army s defeat, and the terrible result of the second punic war was said to have been foretold when a wolf carried off the sword

olonization, but later another wolf, which had stolen a burnt sacrifice, led his pursuers to the place where they later settled. it is said that a wolf ran off with hiero s slate when he was a schoolboy, and this was regarded as a sign of his future greatness. the peasants of sweden used to avoid speaking of a wolf by name but called it grey one or old grey; speaking its name was seen as unlucky. the wolf is featured in roman mythology in the story of romulus and remus, and throughout history there have been stories of feral children.orphans reared by wolves. for a modern case, see charles maclean, the wolf children (1978. as the werewolf the wolf was the most popular animal mentioned in accounts of lycanthropy. wolfsohn, alfred (1896.1962) german singing teacher who ran a school of psycho


GNOSTIC HANDBOOK

ather than truth having evolved and developed, as some would tell us, truth has dissipated as time has moved away from the first point of creation. accordingly, like a stone thrown in a pool, we see the ripples through time but do not comprehend the first event. as we have moved further and further away from the "golden age" the ripples have become more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford e

e age of spirit and it is from here that things get successively worse until the kali age, which ends in an apocalypse of water and fire. each age in succession is shorter than its predecessor, is more intense, and more material. the kali age is the shortest, most materialistic and intensely destructive. it is this age we are in now. the kali yuga, or iron age is sometimes described as the age of the wolf, due to its ferocity and violence. there are many different dating systems, but according to the mahabharata, the kali yuga started on the midnight of 17th and 18th february, 3102 bce and represents the final stage of the cycle. it is interesting that this date coincides with the start of the 5th sun period of the mayans, which they believe climaxes in 2012 "all kings occupying the earth

gnostic apostolic church the gnostic apostolic church is a modern manifestation of the current which has been working to redeem man from the prison of matter. throughout history there has been a continuum of secret churches or ecclesias which have carried on the mysteries of the gnosis. the gnostic apostolic church is representative of the remnant ecclesia that carries on the gnosis in the age of the wolf. the gnostic apostolic church is the title used for the general religious operations of the brethren, it symbolizes our focus on the restoration of the original gnosis. the term ecclesia or church is not simply an organisation or a group of people aiming for the same goal though it includes these. it is a special spiritual nucleus which invigorates those who join it and motivates them in


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the cycles of the yugas as they apply to the ages of earth (exoteric and esoteric) are important, for they show the state of the earth and its various lifestreams. the yugas show man s degeneration, since they are from the viewpoint of all of humanity. the four 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

er man a chance to return home. the ages represent the radiations of solar force which are working to liberate man, each age changes the nature of the x and y factors which can be received and utilised. if used in conjunction with transfiguration, transcendence is experienced, and yet, if used with ignorance, they feed the power of the demignostic theurgy page 188 urge.in the present age, that of the wolf or kali, the gnosis is at its most refined and i am afraid; most ignored. the heraldic period which began in 1844 is now in full force. the force of the wolf is ravishing mankind, and only a few are turning to the gnosis. the institute for gnostic studies is witness to the importance of the path of transfiguration in this dark day. x the yugas, precession of the equinoxes and the heraldic


GOETIA LUCIFERIAN

ers 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 adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the

lp destroy the self. he may also be commanded with his 26 legions of spirits to create chaos of a somewhat destructive nature in another. i marchosias marchosias is a mighty marquis who appears in the form of a wolf having wings with a serpent s tail, as this spirit appears it vomits flames. marchosias is a werewolf daemon having been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and initiates through lycanthropy and astral shape shifting, as well as war and combat techniq


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

older than scholars imagine and which combine familiar images with strange symbolic devices and allegorical language to recall a cataclysm of awesome magnitude: in a distant forest in the east an aged giantess brought into the world a whole brood of young wolves whose father was fenrir. one of these monsters chased the sun to take possession of it. the chase was for long in vain, but each season the wolf grew in strength, and at last he reached the sun. its bright rays were one by one extinguished. it took on a blood red hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were

d hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were no better than wolves, eager to destroy each other. soon the world was going to sink into the abyss of nothingness. meanwhile the wolf fenrir, whom the gods had long ago so carefully chained up, broke his bonds at last and escaped. he shook himself and the world trembled. the ash tree yggdrasil [envisaged as the axis of the earth] was shaken from its roots to its topmost branches. mountains crumbled or split from top to bottom, and the dwarfs who had their subterranean dwellings in them sought desperately and in vain for

nd persistent transmission of a precessional message in a wide range of ancient myths. and, strangely enough, many of the key images and symbols that crop up in these myths notably those that concern a derangement of the heavens are also to be found embedded in the ancient traditions of worldwide cataclysm reviewed in chapters twentyfour and twenty-five. in norse mythology for example, we saw how the wolf fenrir, whom the gods had so carefully chained up, broke his bonds at last and escaped: he shook himself and the world trembled. the ash-tree yggdrasil was shaken from its roots to its topmost branches. mountains crumbled or split from top to bottom. the earth began to lose its shape. already the stars were coming adrift in the sky. in the opinion of de santillana and von dechend, this my

ditions that speak of the monstrous wolf fenrir, and of the shaking of yggdrasil, go on to report the final apocalypse in which the forces of valhalla issue forth on the side of order to participate in the terrible last battle of the gods a battle that will end in apocalyptic destruction: 500 doors and 40 there are i ween, in valhalla s walls; 800 fighters through each door fare, when to war with the wolf they go.5 with a lightness of touch that is almost subliminal, this verse has encouraged us to count valhalla s fighters, thus momentarily obliging us to focus our attention on their total number (540 x 800= 432,000. this total, as we shall see in chapter thirty-one is mathematically linked to the phenomenon of precession. it is, unlikely to have found its way into norse mythology by acci

od and had accurately measured precession. is sellers right? times of decay the osiris myth is not the only one to incorporate the calculus for precession. the relevant numbers keep surfacing in various forms, multiples and combinations, all over the ancient world. an example was given in chapter thirty-three the norse myth of the 432,000 fighters who sallied forth from valhalla to do battle with the wolf. a glance back at that myth shows that it contains several permutations of precessional numbers. likewise, as we saw in chapter twenty-four, ancient chinese traditions referring to a universal cataclysm were said to have been written down in a great text consisting of precisely 4320 volumes. thousands of miles away, is it a coincidence that the babylonian historian berossus (third century

gainst this must be astronomical. but when we find precessional numbers in both these very different media the ancient myths and the ancient monument it really does strain credulity to suppose that coincidence is all that is involved here. moreover, just as the teutonic myth of valhalla s walls leads us to the precessional number 432,000 by inviting us to calculate the warriors who go to war with the wolf (500 plus 40 multiplied by 800, as saw in chapter thirty-three, so the great pyramid leads us to the precessional number 43,200 by demonstrating through the pi relationship that it might be a scale-model part of the earth and then by inviting us to calculate that scale. matching fingerprints? at el minya our escort vehicles left us, though the plain-clothes soldier in the front seat staye


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the terrible goddess of time, kali. the great turning wheel is our universe. with practice you wi l l be able to see i t in at least two of i ts major aspects (1) it is a necessary field of learning in which man slowly grows from the outermost rim toward the center, and (2. because of an inherent strong seductivity, it is a place of distortion and deception. the symbols for the latter aspect are the wolf, for the desires of the flesh, the raven, for the desires of the mind, and the combined iamb and flag (symbolic of earth's two chief deceptions: religion and politics, for the desires of the soul. as you gaze upon the wheel of khr, try to comprehend 219 all of the lessons and principles that are expressed by the vision. you should be able to directly observe the universe without bias and


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

coelum, lux. but again svetovit, swantowit, is ares and bellum, and the parallelism of wuotan, donar, zio to radigast, perun, svetovit stands unquestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when suryas is taking hold of a victim, it bites his hand off, and a golden one has to be put on: is not this t;^r, whose hand the wolf bit off (p. 207? and who knows but the like was told of the slavic svetovit? it was beautiful to derive the eye from the sun, blood from water, the salt flow of tears from the bitter sea, and the more profound seem therefore the myths of sif's hair, of freyja^s tears; earth and heaven reflect each other. but as even the ancient cosmogonies are inversions of each other (pp. 568. 570, man m

son is fenris illfr; out of mhg. poets i have not noted down a hellewolf, but i hardly doubt their having used it, as simplic. 2, 72 still does hollenivolf. and a slavic name for the devil, pol. wrog, boh. wrah, serv. slov. vrag, puss, vrag, vorog, though it means malefactor, enemy, latro, is the same as the ohg. tvarg (lupus, reinh. xxxvii. the devil has monstrous jaws and throat in common with the wolf and hell' des tiuvels kiuwe' warnunge 540. a canine conformation of the devil is supported by many authorities: hellehunt in the old lay on georio, fundgr. 1, 13; luc. david 1, 87. 98. joh. voigt 1, 616^ in mss. it is hard to distinguish the long f from f. names taken from his figure, 997 des heuehundcs list (cunning, hartra. greg. 163. renner 289. wint (greyhound) in des tiuvels biuut, j

d the greek religion a cerberus (p. 814n. a fight with the hell-hound is described in fundgr. 178, and as a dog the devil guards treasures (p. 977. black dog, superst. denm. no. 149. des tiuvels riiden, renner 23343. h. sachs iv. 3, 3p provides him with a quail-hound (pointer, setter, to catch souls for hini).i may not the latin latro (robber) have come from the barking animal, like our warg from the wolf? it makes the devil resemble both animals more (see suppl. foremost among birds comes the raven, whose form the devil is fond of assuming, ls. 3, 256 'der ungetriuwe hellerahe' ottoc. 298. sos* volgen wir niht dem swarzen raben' rol. 33, 23' volget dem swarzen raben niht^ karl 19' c'est uns deables, uns corhiax/ ren. 28284. the black raven sent out by noah is called the foe (feond, ceedm

s fond of assuming, ls. 3, 256 'der ungetriuwe hellerahe' ottoc. 298. sos* volgen wir niht dem swarzen raben' rol. 33, 23' volget dem swarzen raben niht^ karl 19' c'est uns deables, uns corhiax/ ren. 28284. the black raven sent out by noah is called the foe (feond, ceedm. 87, 11. not only the bird's colour, cunning and quickness, but his old connexion with wuotan (p. 671) might, as in the case of the wolf, confirm the notion. in ceedm. 188, 6 the full odinic epithet ivcelceosig (stragem eligens, pertaining to the god's messenger-maidens (p. 417, seems archaically applied to the raven; it is true, even jerome's commentary on job 38, 41 had already in a far-fetched way made the (black) raven mean the devil. in danish folksongs the vllde ravn, vilde val-ravn (the corvus stragis, ohg. walahrab

st period we perceive in the whole witch-business a clear connexion luith the sacrifices and spirit-world of the ancient germans. this of itself proves the gross unfairness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with souls and spirits. the adept in magic assumed a mask, grima (p. 238^ a trolls-ham, by which he made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 19

so it is to witches (sup. i, 554. 648. kilian 093 remarks, that it is also called varende w'tf, travelling woman, i.e. air-ridinp! sorceress; conf. tvitid's bride p. 632, and' rushing like a wind's-bride through the land' simplic. 2, 62- is she called solar hoi, sun's bale, because she darkens the sun with her storm-cloud? or may we go farther back to heathen times, and impute to the witch, as to the wolf, a swallowing of sun and moon? to me it looks the more likely from the name hvel-svelg himins, swallowcr of heaven's wheel. 3 conf. the convenient corn-dragon (p. 1019) and home-sprite. fowls are said to' bathe in sand: litb. kutenas' wisztos ziegzdrosa; lett, perrinatees; pol. kury siq w piasku kapiq; serv. leprshatise. 1090 magic. to ride may originally have been carried in the hand. i

la, robe; and an on. geitheffinn is supposed to be 'pallium e pelle caprina; but i prefer to take wolfhetan as a participle. we see then, that the transformation need not be for a magical purpose at all: any one that puts on, or is conjured into, a wolf-shirt, will undergo metamorphosis, remain a wolf nine days, and only on the tenth be allowed to return to human shape; some stories make him keep the wolf-body for three, seven or nine years. with the appearance, he acquires also the fierceness and howling, of the wolf: roaming the woods, he rends to pieces everything that comes in his way" fornald. sog. 1, 50 speaks of a' liosta mes tllfhandsjca/ striking with wolf's glove, by which a person is turned into a bear, and wears the animal form by day, the human at night. in a similar way the n

his: a witch twisted her girdle together, and laid it on the threshold of a house where there was a wedding; when the newly married pair stepped 1 it is also believed, that every ninth day the seal (selr) doffs his iishy skin, and is for one day a man (thiele 3, 51. in medieval germany the nine years' wolf was supposed to give birth to adders, ms. 2, 234; to which may be compared loki's begetting the wolf fenrir and the snake lormungandr (p. 246, and that gandr again means wolf" a married couple lived in poverty; yet, to the man's astonishment, his wife contrived to serve up meat at every meal, concealing for a long time how she obtained it; at length she promised to reveal the secret, only, while she did so, he must not pronounce her name. they went together to the fields, where a flock o

cret, only, while she did so, he must not pronounce her name. they went together to the fields, where a flock of sheep was grazing, the woman bent her steps toward it, and when they were come near, she threw a ring over herself, and instantly became a vicrewolf, which fell upon the flock, seized one" sheep, and made off with it. the man stood petrified; but when he saw shepherd and dogs run after the wolf, and his wife in danger, he forgot his promise, and cried' ach margareit' the wolf disappeared, and the woman stood naked in the field (hess. folktale. 1096 magic. over it, the bride^ bridegroom and six bridesmen were turned into werewolves. they fled from the cottage, and for three years ran howling round the witch's house. at length the day of their deliverance came. the witch bi'ought

nd snapping with, happened to tear from off his nech the little herchief m which the enchantment was knit up: again therefore a swan-ring, except that the witch does not wear it herself, but has changed an innocent man into the beast, just as wei'ewolves are by turns enchanters and enchanted. in kinderm. 193 tvhite strips of cloth take the place of the swanshift. as the raven stands on a par with the wolf, we may fairly assume transformations of magicians into ravens, though i can think of no example: trolds in dan. songs often appear as ravens, p. 993. perhaps witches may be found turning into crows rather, as we already hear of an oskmey (wish-maid. vols. cap. 2' hun bra a sik krdhu ham, ok flygr' and marpalie in wolfdietrich doffs her garments, claps her hands (p. 1026 n) and turns into

n over into superstition, between which and magic proper it is impossible to draw a fixed boundary. i have indeed put forward, as a distinguishing mark of sorcery, the malicious design to do mischief^ a peasant was driving his waggon one night, when a werewolf approached. to disenchant him, the man had the presence of mind instantly to tie his fire-steel to the lash of his whip, and fling it over the wolf's head, keeping the whip in his hand. but the wolf caught the steel, and the peasant had to save himself by speedy flight. 1104 magic. and it does seem to have resulted from inverting the wholesome use of occult forces in nature (pretty much as the devil from an inversion of god^ p. 986; but particular applications of the true and the false art cannot always be kept apart. as a herb, a st

olf, stag, hoar and hear all stand exactly on a par in respect of their meaning, sup. i, 128. the norwegian thinks it a bad sign to meet a hare, a good one to meet a hear or a wolf (danske's keiseiagtagelser 1799. 2, 297: here the hear, whom the lay of the kaven's wedding calls the' ypperste karl i skoven^ is justly placed before the wolf^ roman accounts take no notice of the bear, but they do of the wolf; pliny 8, 22 (34 'inter auguria ad dexteram commeantium praeciso itinere, si plena id ore lupus fecerit, nullum omnium praestantius^ pliny also tells us the effect of a footprint of the wolf, if a horse treads on it' tanta vis est animalis, ut vestigia ejus calcata equis aiferant torporem' 28, 10 (44; and 'rumpi equos, qui vestigia luporum sub equite sequantur' 28, 20 (81. both john of sa

cus; qui cum terram trans lacum vidisset, tribulibus suis nuntiat. sunt alii^ a bird actmouisbecl the aztecs in mexico to emigrate, by calling clown from the tree' tihui' i.e. let us go! majer's myth, taschenb. 1813. p. 63. 2 a name of happiest ajigury for a hero must have been the ohgr. wolf-hraban, wolfram, to whom the two animals jointly promised victory. and i notice that no animal's name but the wolf's is ever compounded with' gang: wolfgang (lupambulus a.d. 1000, act. bened. sect. 6 pars 1 p. 3) designates a hero before whom goes the wolf of victory; a similar presage may lie in wisantgang (goth. visandavandalareis, procop. de b. goth. 1, 18 oviaavdos bavsaxciptos. the heathen faith alone opens to us the meaning of old names, which are no product of pure chance. there may be good rea

ictory; a similar presage may lie in wisantgang (goth. visandavandalareis, procop. de b. goth. 1, 18 oviaavdos bavsaxciptos. the heathen faith alone opens to us the meaning of old names, which are no product of pure chance. there may be good reason for supposing that in the quaint old spell xiv martin and wolfgang are invoked as shepherds' saints: one had sway over the crow (raven, the other over the wolf. servian mothers name a son they have longed for, vuk, wolf: then the witches can't eat him up. so greeks and eomans thought kvdakos lyciscus a lucky name, ohg. glosses render lyciscus (the animal) wolfbizo, and there may have been a man's name wolfbizo, one bitten by the wolf, and thereby protected. vuk sub v' vuko-yechna' says, if one in the family way eats of a lamb or goat that the wo

ought kvdakos lyciscus a lucky name, ohg. glosses render lyciscus (the animal) wolfbizo, and there may have been a man's name wolfbizo, one bitten by the wolf, and thereby protected. vuk sub v' vuko-yechna' says, if one in the family way eats of a lamb or goat that the wolf has bitten to death, the babe she gives birth to will shew a wound, which they call vukoyedina, i.e. wolfbizo. they also cut the wolf's bite out of a lamb or goat, smoke-di-y it, and preserve it as a sanative (see suppl. guiding beasts. buried alive. 1141 qui dicliut cervum quibusdani huuuis vonautibus, cum per lacum ab illis fugeret, monstrasse viam' hunters the stag leads, herdsman the ox, heroes the wolf. but christians, even warriors, will rather have the deer for guide than the heathenish wolf: a doe shewed the fra

ret; solumque solatium, non quidem spes evadendae aegritudinis, sed_ saltern dilatio mortis erat, quod quotidie duo pulli gallinarum eplumes et eviscerati maue, duoque vespere, vice caruium viri consumendi morbo, ac si lupinae rabiei, apponebautur' the chickens were fastened on with bandages, ghapeaville 1, 191-i. skin inflammation and eating ulcers are called wolf: one walks, rides, till he gets the wolf< lat. intertrigo, gr. trapatpiixixa [sheepsliiu proposed for prince of wales. swathing. symratiiy. charms. lltci' stuffs. the hearts of certain birds, the flesh, blood and fat of certain beasts possessed a peculiar healing power^ monkey's flesh does the sick lion good (reinh. cclx, though the ignorant wolf recommends that of the goat and ram^ the blood of birds and of the fox heals wounds

ficacy. 2 les reliques sunt forz, deus i fait grant vertuz, iloc juit uu contrait, set auz out ke ne se mut, relics. limbs hung up. 1179 the legends are full of the marvellous deliverances vouchsafed to pilgrim patients at the tombs of saints. an incredible number of sick had recourse to this method; but it is cleverly parodied in our beast-apologue (reinh. pp. cv. cxxvi: the hare with his fever, the wolf with his earache, are cured the moment they lie down on the grave of the martyred hen. from such delusion the heathens were free: i nowhere find it stated that they sought healing from relics or at the mounds of their kings and giants. they resorted however to sacred woods, p. 72-4 (see suppl^ in greece, particularly in boeotia, it was customary for patients, on recovery, to set up in the

-viole. there is more in the norw. tijri-hialm or tjwr-ldalm, thoralm, thor-hat for aconitum or monk^s-hood, to which answers our elsen-hiltlein (iron hat, swed. dan. storm-hat, apparently from the flower resembling in shape a helmet or hat; but the same plant is called wolfs-kraut, wolfs-wurz, dan. ulve-urt, engl, icolfs bane, dan. ulve-hane, ulve-dod, which may be understood of t^r's fight with the wolf, and moreover likened to the wolfs bast and garou* this too in districts that say er-tag and not zis-tag for tuesday (pp. 12j. 201; so that in tho plant's name zio-worship took a wider range. 1194 heebs and stones. above, as several other names waver between daphne and aconitum. and wolfs bast may even suggest the three bands laid on the fenris-ulfr, msesing (dan. lediug, molb. dial. lex

ens finna perstet, bonum lini proventum anno sequenti futurum in animum inducit; si lapsa pede altero nitatur, dubitat de futura copia, fidemque effectus sequitur/ in the wetterau, at the sowing of this plants the dame has to jump up on the fireplace, and cry 'heads as big as mine, leaves like my apron, and stalks like my legs' and then the plant will turn out well (see suppl. how the romans kept the wolf out of their fields, we are informed by pliny 28, 20 [81 'lupos in agrum non accedere, si capti unius pedibus infractis cultroque adacto paulatira sanguis circa fines agri spargatur, atque ipse defodiatur in eo loco ex quo coeperit trahi; aut si vomerem, quo jtrimus sulcus eo anno in agro ductus sit, excussum aratro, focus larlum quo familia convenit absumat; ac lupum nulli animali nocitu

t. wolf-^ang, good st. peter (whose key can heav'n unlock, throat of wolf and vixen block, blood from shedding, bone from crunching! help me the holy one. who ill hath never done. and his v holy wounds keep my herd from all wood-hounds! 1242 spells and charms. wuotan's forest-hounds (p. 147, the as' holtes gehle^an/ silvae latrones, el. 223, the holzinge (reinh. p. iv; and that the fox named with the wolf should be volte fern, is in harmony with goth, faiiho, ohg. foha. the wolfgang who is to fend the flock, is so named either because he gangs against the wolf, or because the wolf met the hero at a lucky moment, p. 1140n. as i have not met with a german hee-sjoell, i will give a latin one in baluze's capitul. 2, 663 taken from a st gall ms' ad revocandum examen apum dispersura: adjuro te


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

en s arbores ex morte vel tabo immolatorum divinae (p. 76. 2 of hallowed trees (which are commonly addressed as frau, dame, in the later mid. ages) the oak stands at the head (pp. 72-77: an oak or beech is the arbor frugifera in casting lots (tac. germ. 10. next to the oak, the ash was holy, as we may see by the myth of the creation of man; the ashtree yggdrasill falls to be treated in chap. xxv. the wolf, whose meeting of you promises victory, stands under ashen boughs. f the common people believe that tis very dangerous to break a bough from the ask, to this very day/ rob. plot s staffordshire p. 207. one variety, the mountain-ash or rountree, rowan-tree, is held to have magical power (brockett p. 177, 3 (conf. chap. xxvii, ronn. with dame hazel too our folk-songs carry on conversations

that division first began; see de vrije vries 4, 137. animals. 655 2. animals. we shall have still more to say about sacred animals, which enter into more intimate relations with man than dumb nature can; but their cultus will admit of being referred to two or three principal causes. either they stood connected with particular gods, and to some extent in their service, as the boar belongs to fro, the wolf and raven to wuotan; or there lies at the basis the metamorphosis of a higher being into some animal shape, on the strength of which the whole species comes to be invested with a halo of honour. that is how we may in some instances have to take a bear, bull, cow or snake, presupposing an in carnation, though our mythology may have long ceased to reach so far back as to give a full account

uppl. none but domestic animals were fit for sacrifice, and not all of them, in particular not the dog, though he stands on much the same footing with his master as the horse; he is faithful and in telligent, yet there is something mean and unclean about him, 1 ind. bibl. 2, 288295. 2 he enjoys a double appellation: ohg. epur, as. eofor; and ohg. per, as. bar (goth. mis. 3 while god (wuotan) made the wolf (p. 147, the devil (donar) produced the goat. in some places they will not eat goats feet (tobler p. 214. boae. dog. beae. 667 which makes his name a handle to the tongue of the scorner. it seems worthy of notice, that dogs can see spirits (sup. i, 1111, and recognise an approaching god while he is yet hidden from the human eye. when grimnir entered the house of geirro^r, there was eingi

onnect the name halecbern (trad. corb. wig. 268, the on. hallbiorn, and the still older names, male and female, on. 1 in a dan. folksong 1, 207-9 they bark at a spectre. barking and not bark ing are the same thing here. 2 a striking confirmation appears in v. hugo s notre dame de paris 2, 272: he states, from a book or from oral tradition, that the gipsies call the fox piedbleu, coureur des bois, the wolf piedgris, pieddore, and the bear vieux or grandpere. 668 teees and animals. asbidrn, as. osbeom, ohg. anspero, and on. asurna, ohg. anspirin (in walth. ospirn, ospirinberg, mb. 28. 2, 123; ap parently the legend of the animal s sacredness was still in full swing among the people. biorn was a side-name of thorr, and welsh legend presents king arthur as a bear and a god, which is not to be

held sacred by ancient peoples of italy, and ranked as the bird of mars "apeos opvis: perched on a wooden pillar (evt klovo? l-v\tvov) he prophesied to the sabines in the grove by matiena (or matiera, dion. hal. 1, 14. reiske p. 40; he had once guided them on their way, wp^v-rai ol tlikevrlvoi spvo/co\d7rrov rrjv 6$bv fyeaafievov, strabo v, p. 240. and he purveyed for romulus and remus when the wolf s milk did not suffice them, ov. fasti 3, 37. 54; conf. niebuhr 1, 245. ace. to virg. aen. 7, 189 and ov. met. 14, 321 picus was the son of saturn and father of faunus,1 and was changed into the bird. the apparent relationship of this picus to our poem of beowulf (bee-hunter, i.e. woodpecker, was pointed out p. 369. in norway the red-hooded blackpecker is called gertrude s fowl, and a sto

or the curlew (numenius arquata, fr. pluvier (pluviarius, boh. tcoliha, pol. 1 rytchkovs journ. thro the russ. emp, trsl. by hase, riga 1114. p. 124. woodpeckeb. magpie. sparbowhawk. cuckoo. 675 kulig, kullik, lg. regenwolp, waterwolp (brem. wtb. 5, 286. in our own beast-fables the woodpecker is left without any part to play, only in an altogether isolated episode he is introduced conversing with the wolf (reinh. 419. the votiaks pay divine honours to the tree-tapping woodpecker, to induce him to spare their woods.1 the cry of this woodpecker (zhunia) the servians call klikchi, kliknuti, kliktati, as they do that of the vila [p. 436, but there wrongly ascribed to the tapping noise. wood peckers by their tapping shew the way to the river (lay of igor 79; the old legend of the woodpecker and

susle. to cwis i can find no clue but the on. qvis calumnia [quiz, tease? queror, questus; susl is apparently tormentum, supplicium, the dictionaries having no ground for giving it the sense of sulphur (as. swefel; susle ge-innod/ caedm. 3, 28, 1 take to be supplicio clausum. the notion of the well agrees remarkably with the fable in the eeinhart, where the hero having fallen into a well wheedles the wolf into the bucket; he pretends he is sitting in paradis down there, only there is no getting to it but by taking einen tuk (plunge) in die helle. the well easily leads to the notion of bathing: ze helle laden msh. 2, 254a; for you can bathe in fire and brimstone too (see suppl. christian and heathen notions on the punishments of the lost are found mixed in the solarlioft of the edda, ssem

o doubt, like kfy/se/oos, only a metamorphosed giant, seems like him also to be a native of the under-world; when oftinn journeys to niflhel, moetti hann hvelpi j?eim er or heljo kom, met he the whelp that came out of hell (94 a; he barks long, he lies chained and barks for gnypahellir (7 a. 8a. the hell-hound of christian legend comes nearer the norse wolf (see next note. 4 viftar s victory over the wolf, in whose jaws he plants a foot mythically shod (sn. 73, resembles the description in christian traditions of how the hell-hound was assailed; conf. fundgr. 1, 178-9. end of the woeld. 815 very nature, lie being a god of fire (p. 241. after tie worldconflagration or surtalogi, a new and happier earth rises out of the sea, with gods made young again, but still called aesirj sa3m. 10: a fin

see suppl. it is more important to our inquiry, that in the reinardus 3, 2162 a bone fiddle is said to be ossea ut dominus blicero, by which nothing but death can have been meant, whether the word signify the pale (bleich, or the grinning (bleckend, or be, as i rather think, the proper name budger, blicker with a mere sug gestion of those meanings. a bony horse s head is here handed in mockery to the wolf as a skilful player (joculandi gnarus) by way of fiddle( bony as a skeleton. and now that unexplained caput caballinum at p. 661 n. may be interpreted as in fact a sym- 1 der grimme tot, the name of a knife (wolfd. 1313, is remarkable, as hel s knife was called sultr (p. 313) from svelta esurire, which in the goth, sviltan takes the meaning of mori. 2 isidore even says, mors dicta quod si


HAMIL THE ROSICRUCIAN SEER

y works on freemasonry or alchemy for sale?i "iinwhat vols. of zoist will 1find your letters?225isarcandam's most pleasant225..book etc. worth io-?therosicrucianseerthespiritualistmagazine),the weeklythemedium,anddaybook.3 as hockley refers to him as the late lord stanhope, this can onlybephilip henry, 4th earlofstanhope (1781-1855).anfrs and fsa, he interested himself in the caseofcaspar hauser, the wolf-boy, and paid for his maintenance until the boy died in 1833. 4 unidentified. 5 unidentified. 6 thomas shorter: member, committeeofthe london spiritualist union, 1859. author ofconfessionsof a truthseeker(london, 1859. editor ofthe spiritualistmagazine.7 arcandam:themostexcellent,profitableandpleasantbookeof thefamousdoctorandexpertastrologeanarcandam,oralcandrain,tofind the fataldestiny


HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ope and asia. we had previously clung to a desperate alternative and insisted- each to himself- that the omnipresence of the five-pointed motifs meant only some cultural or religious exaltation of the archaean natural object which had so patently embodied the quality of five-pointedness; as the decorative motifs of minoan crete exalted the sacred bull, those of egypt the scarabaeus, those of rome the wolf and the eagle, and those of various savage tribes some chosen totem animal. but this lone refuge was now stripped from us, and we were forced to face definitely the reason-shaking realization which the reader of these pages has doubtless long ago anticipated. i can scarcely bear to write it down in black and white even now, but perhaps that will not be necessary. the things once rearing a


ISIS UNVEILED

mpany with the saint, remained perched on the head of the "blessed one" for a whole week. attacked by a ferocious wolf, the saint, who hod no other weapon but the sign of the cross which he made upon himself, instead of running away from his rabid assailant, b^pn arguing with the beast. having imparted to him the benefit to be derived from the holy religion, st. francis never ceased talking until the wolf became as meek as a iamb, and even shed tears of repentance over his past sins. finally, he "stretched his paws in the bands of the saint, followed him like a dog through all the towns in which he preached, and became half a chris- tian* wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned christians! these two anecdotes, chosen at random from among hundreds, if rivaled


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

such, satan represents individualism, the striving for a vital existence, and self worship. thus, to cite from the introduction on the ninth covenant website, the satanic label and imagery are simply convenient symbols intended to provoke a strong reaction and force thought. the core of the group s practices and philosophy is summarized in eight points: a. the worship of self b. the importance of the wolf pack (hold dear and close all those in your wolf pack) c. social responsibility. swift punishment to those who violate rights. lex talionis. d. the pursuit of success and enchantment, in whatever way one perceives or defines it e. transcendentalism through free-thinking individualism (as opposed to the herd mentality) f. responsible indulgence in whatever pleasures, lusts, and desires one


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

ry in skaldskaparmal implies the existence of the wall (the gods put the kettles for it in the enclosure, but the incorporation of the asir and vanir, which is the precondition for the mead, occurred in the near past. another story of the early mythological present would be odin fs sending of hel to the underworld and the midgard serpent to the outer waters of the ocean, as well as the binding of the wolf fenrir, when ty lr lost his hand. in the mythological present hel presides over the underworld, thor fishes up the midgard serpent in offshore waters, and ty lr is without his hand, while fenrir awaits the end of the world. odin fs myths tend toward the early part of the mythic present: already mentioned are the mead of poetry, war and peace with the vanir, oath of bloodbrotherhood with l

nged all the terms of the game. even if it did not make ragnarok inevitable, it made it possible, for now the death of any and therefore of all the gods is a possibility. if we follow the baldr story in snorri fs gylfaginning, we see that odin fs strategy of swearing blood-brotherhood with loki has failed, for it was loki who brought about baldr fs death. the gods now bind loki, and like his sons the wolf fenrir and the midgard serpent, he awaits ragnarok, the end of the world and the final period in the mythology. many of the events in the mythic present look forward to ragnarok: the failed oath of blood-brotherhood, the binding of evil creatures, and the gathering of einherjar, the chosen warriors of odin, at valholl. the mythic future also has two stages. in the near future is ragnarok

saying that it will lead to death and discord. so it does. andvari is also mentioned in the catalog of dwarfs in voluspa and in the thulur. the thulur also include the word as a noun for gfish. h see also dwarfs angrboda (she-who-offers-sorrow) giantess mate of loki and mother of monsters. the name is found only once in poetry, in hyndluljod, stanza 40, a part of the gshort voluspa. h loki sired the wolf on angrboda, and got sleipnir on svadilfari; the witch alone seemed most evil the one that came from the brother of byleipt. snorri makes angrboda, ga giantess in jotunheimar, h the mother of three monsters: the fenrir wolf; jormungand, that is, the midgard serpent; and hel. this raises the possibility that the witch in lines 3.4 of the stanza quoted above from hyndluljod may be hel. see

rather of three/ giants the mother h (stanza 13. ggo home, h she says. the next step is ragnarok. the version of the myth of baldr fs death here omits the role of loki, which is so important in snorri fs version, although some observers have seen a reference to loki in the mother of three giants of stanza 13, since loki fs children are three of the most famous giants, namely, the midgard serpent, the wolf fenrir, and hel herself. this version would seem to focus on the essentials: baldr will die, hod will kill him, vali will avenge baldr fs death. that is a departure from snorri fs version far greater, in fact, than the omission of loki fs role, for snorri has nothing to say of vengeance on hod. most sources seem to agree that the vengeance is an integral part of the myth. in form, baldrs

re to the world of men than of gods, which agrees with the project of euhemerism snorri had adopted with ynglinga saga. the skaldic poem haraldskvadi, assembled from various fragments and generally attributed to a poet called thorbjorn hornklofi, assigns berserks to the forces of king harald fairhair at the battle of hafrsfjord (late ninth century: gthe berserks howled/ battle was on their minds/ the wolf-skins growled/ and shook their spears h (stanza 8b. in stanza 20 the poet asks about berserks, gwho drink blood, h and answers himself: gthey are called wolf-skins/ who in battle/ carry bloody shields/ they redden spears/ when they come to battle h (stanza 21a. according to chapter 9 of vatnsdala saga, one of the sagas of icelanders, probably composed in the years just before 1280, harald

itus and is found in norse texts and a proverb from medieval iceland: gmen turn out most like their maternal uncles. h certainly odin, of all the gods, turned out most like a giant. see also bestla, odin bound monster enemy of the gods bound or restrained in some way during the mythological present but destined to break free at ragnarok. 82 norse mythology the monster who best fits the pattern is the wolf fenrir, whose sole function in the mythology is to be bound by the gods and then to break free at ragnarok and wreak havoc: to swallow the sun according to vafthrudnismal and to kill odin according to voluspa. fenrir was bound with a magic fetter and bit off ty lr fs hand, which was placed in his mouth as a pledge that the binding was in sport. fenrir may be identical with garm, who accor

to break free at ragnarok and wreak havoc: to swallow the sun according to vafthrudnismal and to kill odin according to voluspa. fenrir was bound with a magic fetter and bit off ty lr fs hand, which was placed in his mouth as a pledge that the binding was in sport. fenrir may be identical with garm, who according to a refrain in voluspa howls before the cave gnipahellir: gthe bond will burst/ and the wolf run free. h fenrir was the son of loki and the giantess angrboda, one of a brood of three. in light of the binding of fenrir, we may be justified in regarding the exile of his siblings.the midgard serpent to the outer waters of the sea and hel to the world of the dead.as a kind of binding. no fetters are used, but the serpent does lied coiled about the earth, biting its own tail, and this

ed. when introducing loki in gylfaginning, snorri tells us that loki is the son of farbauti the giant, and there is no reason to doubt the assignment of farbauti to the giants, especially given the meaning of his name. doubtless loki fs ill will toward the asir had to do with his father fs affiliation. see also laufey; loki fenrir wolf; enemy of the gods. fenrir is also called fenrisulf, that is, the wolf of fenrir, and this usage has never been satisfactorily explained. he has two roles in the mythology: one as the maimer of ty lr early in the mythic present, the other as the killer of odin at ragnarok. in between, he lies bound. hyndluljod, stanza 40, a part of the gshort voluspa, h states that loki sired the (or a) wolf on angrboda, and snorri agrees that fenrir is the offspring of loki

the mythology: one as the maimer of ty lr early in the mythic present, the other as the killer of odin at ragnarok. in between, he lies bound. hyndluljod, stanza 40, a part of the gshort voluspa, h states that loki sired the (or a) wolf on angrboda, and snorri agrees that fenrir is the offspring of loki and this giantess and that their brood also included jormungand (the midgard serpent) and hel. the wolf fs great act in the mythological present is to deprive ty lr of his right hand, an event alluded to directly in lokasenna, stanza 38. loki is upbraiding ty lr: shut up, ty lr. you never knew how to mediate something good between two people deities, themes, and concepts 111 your right hand, that one will i mention which fenrir tore from you. gto mediate something good between two people h

one will i mention which fenrir tore from you. gto mediate something good between two people h is the standard translation, but an attractive alternative, given what happens next, would be gto carry something well with two [hands. h snorri tells the myth twice in gylfaginning. on the first occasion, he is describing ty lr and cites the episode as a token of ty lr fs bravery: when the asir enticed the wolf of fenrir to permit the fetter to be put on him, then he did not believe that they would release him, until they placed the hand of ty lr as a pledge in his mouth. and when the asir were unwilling to release him, then he bit the hand off, where it is now called the gwolf fs joint h [wrist, and ty lr is one-handed and not called a peacemaker. a few pages later snorri tells the full story

learned that loki fs evil offspring with angrboda were being raised in jotunheimar, they discovered through prophecy that this brood would be trouble for them, and odin had them brought to him. he cast the midgard serpent into the sea and hel into the world of the dead. for reasons that are unclear (because odin had a connection with wolves? because loki was odin fs blood brother, the gods raised the wolf with them, and only ty lr was brave enough to feed it. but when they saw how quickly it was growing and reconsidered the prophecies, they decided to bind the wolf. first they brought a great fetter called loeding, but fenrir allowed them to bind him with it and burst it with his first movements. next the gods got a stronger fetter, dromi, and following a thought process that in english is

but when they saw how quickly it was growing and reconsidered the prophecies, they decided to bind the wolf. first they brought a great fetter called loeding, but fenrir allowed them to bind him with it and burst it with his first movements. next the gods got a stronger fetter, dromi, and following a thought process that in english is reflected in the proverb gnothing ventured, nothing gained, h the wolf allowed them to bind him with that fetter and burst it into bits. for this reason, snorri tells us, there are proverbs gto loose oneself from loeding h and gto break out of dromi; h neither, however, has left any other trace. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mo

lf from loeding h and gto break out of dromi; h neither, however, has left any other trace. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mountain roots and bear sinews and fish breath and bird spittle. on the island lyngvi (heathery) in the lake amsvartnir (red-black, they invited the wolf to let himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place a hand in his mouth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched forth his right hand an

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

ng his hand, loki is missing hrodrsvitnir, that is, the famous wolf, fenrir. malshattakvadi, a poem of the twelfth or thirteenth century and usually thought to have been composed in the orkneys, is the only poem to refer to the binding of fenrir. it has been argued that ty lr and fenrir appear on the eighthcentury alskog tjangvide picture stone from gotland. vafthrudnismal gives information about the wolf fs further career. toward the end of the poem odin is asking about the aftermath of ragnarok, and he poses this question to vafthrudnir: whence will come the sun into the smooth heaven, after fenrir has destroyed it? in describing the sun and moon, snorri says in gylfaginning that the sun is ultimately to be swallowed by a wolf called skoll. when he comes to ragnarok, snorri says simply t

ut with a gaping mouth, and the lower jaw is on the earth and the upper against the sky.he would gape wider if there were room.fires burn from his eyes and nostrils. h in the series of duels that make up the gods f last stand against the forces of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occurs, when odin goes to fight with the wolf. voluspa gives no details on odin fs death, only on the subsequent vengeance: then comes the great son of sigfather [odin; vidar, to fight with the beast of battle; for the son of hvedrung, he makes stand with his hand a sword in the heart; thus the father is avenged. hvedrung is surely loki, since ynglinga tal, stanza 32, refers to hel as hvedrung fs daughter. it is also to be found amon

for the son of hvedrung, he makes stand with his hand a sword in the heart; thus the father is avenged. hvedrung is surely loki, since ynglinga tal, stanza 32, refers to hel as hvedrung fs daughter. it is also to be found among the thulur as a word for giant, and, confusingly, as an odin name. deities, themes, and concepts 113 vafthrudnismal, stanza 53, also tells of odin fs death in the jaws of the wolf of vidar fs vengeance. odin has just asked vafthrudnir about odin fs fate. the wolf will swallow aldafodr [odin] vidar will avenge this; the malevolent jaws he will cleave at the death of the wolf. snorri agrees that fenrir swallows odin and goes on to describe the vengeance thus: immediately thereafter vidar will come forth and put one foot on the lower jaw of the wolf. with one hand he

n has just asked vafthrudnir about odin fs fate. the wolf will swallow aldafodr [odin] vidar will avenge this; the malevolent jaws he will cleave at the death of the wolf. snorri agrees that fenrir swallows odin and goes on to describe the vengeance thus: immediately thereafter vidar will come forth and put one foot on the lower jaw of the wolf. with one hand he will take hold of the upper jaw of the wolf and tear apart his gullet, and that will be the death of the wolf. like his father loki and his brother the midgard serpent, then, fenrir is a creature who spends time among the gods, is bound or cast out by them, and returns at the end of the current mythic order to destroy them, only to be destroyed himself as a younger generation of gods, one of them his slayer, survives into the new w

dnir of ships, odin of asir, sleipnir of horses, bilrost of bridges, bragi of skalds, habrok of hawks, and, finally, garm of hounds. in this company we would expect garm to be a positive figure, but in his only other appearance in poetry, repeated three times more or less verbatim in voluspa (stanzas 44, 49, and 58, he is anything but: garm howls loudly before gnipahellir the bond will burst, and the wolf run free. 134 norse mythology here garm appears to be identical with fenrir, the bound wolf who will get free at ragnarok. writing about ragnarok in gylfaginning, snorri, who knew and had already quoted in another context the stanza from grimnismal, calls garm gthe greatest monster h and says that after getting from the place before gnipahellir where he is bound, he will fight with ty lr

down and north. snorri adds the puzzling detail that the bridge is all groofed with bright gold. h gjallarbru means gbridge of [i.e, over] gjoll, h but we have little information about this river. earlier in gylfaginning, when he cataloged the rivers flowing from hvergelmir, snorri said that gjoll is gclosest to the gate of hel, h but this he may have got from his conception of baldr fs journey. the wolf fenrir is bound by means of a flat rock called gjoll, but there is no compelling reason to associate the stone and the river. the gjallarbru is found only once outside of snorri in medieval iceland, namely in a verse by his nephew, sturla thordarson, who once used the expression gtravel the gjallarbru h for gdie. h but it also turns up several times in draumkvade, a norwegian ballad telli

home. h see also idavoll; valholl glar (glassy) horse name found in grimnismal, stanza 30, a stanza listing the horses the asir ride each day when they go to make judgments at yggdrasil. snorri sturluson includes glar in his list of the horses of the asir in gylfaginning but does not assign the horse to any specific god. glar is also listed in the thulur for horses. gleipnir the fetter with which the wolf fenrir was finally bound. according to snorri sturluson in gylfaginning, after fenrir broke out of two previous fetters, loeding and dromi, the asir feared they would never be able to bind the wolf. then alfodr [odin] sent skirnir, frey fs servant, down into the world of the darkelves to some dwarfs and had that fetter made, which is called gleipnir. it was made of six things: cat noise


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

greeks; the bacchantes were often clothed in fawnskins. deer were associated with the worship of the moon goddess and the bacchic orgies were usually conducted at night. the grace and speed of this animal caused it to be accepted as the proper symbol of esthetic abandon. deer were objects of veneration with many nations. in japan, herds of them are still maintained in connection with the temples. the wolf is usually associated with the principle of evil, because of the mournful discordance of its howl and the viciousness of its nature. in scandinavian mythology the fenris wolf was one of the sons of loki, the infernal god of the fires. with the temple of asgard in flames about them, the gods under the command of odin fought their last great battle against the chaotic forces of evil. with f


MICHAEL FORD A RITE OF THE WEREWOLF

ugh the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized

ck mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british

nik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela ford, scorpius nokmet, frater a.s.l, soror teth. 7 night and the witches sabbat


MICHAEL FORD WITCHMOON

burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and family honor. the werewolf was not one in the

itles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to assume the form of the wold during astral projection. the transformation on the astral plane permits intensely surreal experiences. the hunt in the dead of night is one of the most significant of htese experiences. details on lycanthropic transformation are given later in this book. the wolf girdle would often give the individual the power to alter his/her form into a beast. this method, which would require an atavism working, would cause the individual to feel a large shadow move within him/her and become one with their mind. the beast would transform the flesh and spirit into an enormous wolf, hungering for blood and flesh. for the hunt. during the period of such transforma

equire an atavism working, would cause the individual to feel a large shadow move within him/her and become one with their mind. the beast would transform the flesh and spirit into an enormous wolf, hungering for blood and flesh. for the hunt. during the period of such transformations, as i can personally attest, tracking or traveling in great forests or through fields is a beneficial experience. the wolf is an excellent hunter, able to travel long periods without rest and to move virtually soundlessly in the night. it is known that the wolf can run up to fifteen miles an hour for the period of roughly three hours or more. it is not rare for a wolf to cover up to one hundred miles a day when food is scarce during a brutal winter or such "werewolves in european history" the werewolf can exi

in the night. it is known that the wolf can run up to fifteen miles an hour for the period of roughly three hours or more. it is not rare for a wolf to cover up to one hundred miles a day when food is scarce during a brutal winter or such "werewolves in european history" the werewolf can exist on the physical plane as well as the astral one. the main difference is the form, on the physical plane the wolf attributes are mental, consisting of heightened senses and physical strength. the face and hands may resemble those of a beast. it is useful to call upon such atavisms when one is in a defensive situation or for physical survival in the extreme cold. i can recall numerous times when i had undertaken some early will training exercises amidst the perils of an extreme winter which often thre

htened senses and physical strength. the face and hands may resemble those of a beast. it is useful to call upon such atavisms when one is in a defensive situation or for physical survival in the extreme cold. i can recall numerous times when i had undertaken some early will training exercises amidst the perils of an extreme winter which often threatened my own personal safety. i had to call upon the wolf then just to carry my mind and body to a heightened sense of strength and power. the werewolf may be invoked with runes or sigils, for which the details are given later in this book. werewolves and such creatures have existed as long as vampires. in france there were "meneurs de loup which were said to lead wolves by playing a bone pipe which would echo the music of the dead. the wolf cha

two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their murderous acts. peter stubb was also a known lycanthrope who lived in germany in the 15th century. stubb claimed that the "devil" had given him a belt made of wolf skin( 6, which he would put on and then tra

roper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wolf cracked open the skull of the boy and ate his brains. his career lasted many years, filled with violence, murder and devilish lycanthropy and sorcery. soon the towns of cologne, bedburg and sperad, seeing themselves so grievously endangered, plagued and utterly terrified, ensued upon a hunt of this beast. at last they were able to catch this beast, who took the wolf girdle off and returne

ce da ath and control its elementals and energies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious magus or sorcerer who seeks to build the black walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our command. the new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual

ith will, sweat and blood it is very difficult for another to trespass these walls. the vampiric strength of astral shape shifting is through dream manipulation and awakening. the vampire who is able to alter his/her form in the dream is an awakened avatar of the great vampiric spiral force. for if opened one is able to take on the personal and psychic attributes of the god form they most assume. the wolf offers speed, the bat offers flight, excellent night vision (in bat assumed forms on the dream plane, from personal experience and others testimony, you are usually able to see perfectly compared to the bats' own lack of eyesight) and a heightened predatory instinct involving the smell for blood and the speed of quick attack. the beast-wolf form is excellent for sexual congress and demoni

it is a time of contemplation, of self-examination and natural rebirth. yule also is the birthday of mithras (13, the sun god of persia. the birth data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mithras, etc. the moon of december is known as the wolf moon, oak moon which refers to the 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

he infernal sabbat may be performed and experienced on two levels simultaneously; in the spirit and dreaming aspect from which the shades of the dead join with the living, as well as in waking as a form of the liberating black mass or similar rite of the adversary. it is the crossroads of which we meet in spirit infernum sabbati. the chant of going unto the infernal sabbat- i do seek the flesh of the wolf and toad in the devil s skin do i transform. i summon forth the flesh of the dreaming sabbbat that i become in the fires of hell. by the northern quarter of night do i summon thee hecate, by three and turn of the dark moon, widdershins about the sacred circle by owl and bat great shadows of darkness in light, to go in the company of the shades of the dead. i encircle myself in my great fa

affected to. the trick if you will is to make this work for the sorcerer. this rite may be performed indoors in a suitable chamber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own

ord, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own blood, which should be held in a goblet or chalice not to be drunk, however but to store the life force with which the wolf spirit will be invoked. the chamber or area should be darkened with illuminating candles, sigils should be painted on the body: the sigil of the spirit marchosias (1) obtained from the goetia of solomon, from the author's personal experience, this spirit s aid proves a significant benefit, and the sigil should be available for the purpose of visualization. the wolf hook rune the sign of l

d be painted on the body: the sigil of the spirit marchosias (1) obtained from the goetia of solomon, from the author's personal experience, this spirit s aid proves a significant benefit, and the sigil should be available for the purpose of visualization. the wolf hook rune the sign of luna (the moon and it's current) the sign of saturn (death and transformation) the sign of mars (blood and sex) the wolf skin should be worn please note that mars is also the planet of war and aggression such energies should be controlled and channeled through the self. there they are refined as lycanthropic power within the conscious mind, and bound to the particular elemental which you are invoking. a circle should be made on the ground, around seven feet in diameter, large enough for one to move about in

f sigil which was made earlier, and the following recited: the invocation "hail, hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns of night and shade i call thee forth to enter my flesh and make me thy host we are as one in this web of dreams. for this is the manifestation of marchosias; phantoms of shadow and lycanthropic lust; this elemental i now invoke within my essence. from the hom

lowing nocturnal oath "i now have invoked the spirit of the werewolf, which shall enter my subconscious and become flesh, dream flesh is a reality so strong. this oath i give upon my honor to go beyond the portals of fear and restriction, to make use of each attribute born of past desires; i am that which will shape shift at will, to surpass and devour experiences to come; i behold marchosias and the wolf spirits! lord of the forest i now invoke thy lunar power! strength, joy and regeneration! my path of freedom and pleasure" take now the chalice of your chosen elixir, and seal now the oath "i drink and open now the current of luna! hail" begin focusing upon the sigil of marchosias, a new mantra being formed "marchosias shall manifest through blood" becomes "marchosias s'al mnfest blood. f

as my decision however to keep going, no matter what, after all this was a test of endurance and will. we found ourselves in the harsh cold for over an hour on our way there. i held a gloved hand over my nose and mouth to avoid breathing in the frigid night air. en route, i found myself growing weak and cold, almost wanting to pass out. i then took a moment, while still 119 119 walking, to invoke the wolf spirit. through this i first contacted what was later known to me as what aos called an atavism. after a few moments of concentration i felt a great shadow grow within me, strength pulsated through my body, powerful enough to block out the severe pain i was going through. i felt only the pressing need to get to the location we were headed. about forty five minutes later, of gruelling slow

the occasion demands. the beast takes flesh everything which is involved in the harnessing of atavistic urges and desires, may take flesh in the physical sense as well. this method, if properly controlled, can prove to be very useful and effective for the sorcerer who is eager to explore the darkest recesses of the mind. i would suggest creating a sigil based on obtaining the power and spirit of the wolf. this can be described as: iwltneowrfw (i will obtain the power of the wolf) arrange each letter to form an image, in any desired pattern until the words are seemingly lost within themselves. the goal is of course to forget the meaning, not to be reminded of it. upon the creation of the sigil, it should be consecrated. i have found that sigils which are consecrated twice 120 120 (both beg

an image, in any desired pattern until the words are seemingly lost within themselves. the goal is of course to forget the meaning, not to be reminded of it. upon the creation of the sigil, it should be consecrated. i have found that sigils which are consecrated twice 120 120 (both beginning and later in the rite, minutes before destruction of sigil) have a powerful sphere of energy around them. the wolf sigil may be embellished with nocturnal emblems and lunar images, less boldly portrayed than the main sigil. by use of such corresponding symbolism the lycanthropic power may be further refined and attracted. such symbols as a crescent moon and your personal power sign are always recommended. please be aware though, by doing such a rite you are invoking a very dangerous part of yourself

symbol, where there is no recognition possible of the original message of the letters. once this is done, focus upon this intently for several moments, memorizing each line and the sigil as a whole. if not using a sexual stimulation technique, focus more upon the sigil and then burn or tear it to pieces. forget this symbol however still concentrate upon your will. keep you muscles tense and feel the wolf take flesh. you should then feel a strong and aggressive force within the center of your being, act now upon this spirit which is so much a part of you. too many people forget the importance of studying and seeking to 124 124 understand our shadow side, when one passes through the shadow self and delves into the depths of the subconscious you are acquiring keys to primal atavisms and late

hymn to lucifer and kenneth anger s lucifer rising, a film based upon the torch bearer. 2. hel is the norse- pagan goddess of the underworld. 3. see the book of pleasure by austin osman spare. 4. dracula was a woman by raymond macnalley. 5. lord of the forest is a symbol of the devil, the horned god of beasts. lord of life, fertility and strength, who is often connected to capricornus, or pan. 6. the wolf skin holds reference to shaman cultures of germany and scandinavia. man seeking the spirit of a certain beast would dress in the skins of that which they would invoke. such invocations would be conducted in which the sorcerer would anoint his body, decorate it in paints with numerous sigils and then don the skin. to this would be added ferocious and high strung dancing, to induce the gnos


MICHAEL W FORD THE VAMPIRE GATE

an. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest t

strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil eye the eye represents the soul, use this to mentally connect with everything around you. one of our 18 symbols, aapep or apophis, is the devil serpent of ancient egypt. we seek to feast and drain on life force, on the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their souls, all the while sending tsunamis, hurricanes, blizzards, and all conceivable disasters upon its own creation. would this be a spirit you would open your arms to? does it help you to know that while you sleep, your dreams grow heavy with the failures and shortcomings of a world around you? the iron ag


MICHAEL W FORD NOX UMBRA

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

ed through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter

whom is a shadow of my self, just as i, isolate and individual between the dual essence of azoth, from which the toad awaits, shall the secret gates be opened "i call upon thee, satandar and asentacer, i summon thee forth phantom of darkness, i call forth the spirit of the werewolf, beast of darkness and shadow. send now the gray shape which makes men tremble. sah zrizzu usha bapesta zrazza" take the wolf/dog skull and use the teeth to mark the left breast with the mark of the werewolf "i mark myself with the kiss of the devil, that i may transform in spirit unto the phantom shade of the night, i shall become the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledg

altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then that iam of seraph blood, and i am of lucifer ian birth. i am both light and darkness, the essence of the opposer within. witness this rite of passage noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth

ts of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my form shall change in the night to the mighty shade of the beast i shall assume darkness in the flesh, tonight i shall become" put now the mask of transformation and the wolf belt. envision and imagine now your form changing..gray hair covering your body, your eyes changing to white and then to a predatory yellow or black, your teeth lengthening into sharp and cruel canines, your nails growing long and sharp, your ringers becoming bone thin, your face distorts and elongates into a snout, you grow taller, your flesh underneath the fur is corpse -gray .you stand

serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka


MORALS AND DOGMA

s and its punishment sure. revenge has been said to be "a kind of wild justice" but it is always taken in anger, and therefore is unworthy of a great soul, which ought not to suffer its equanimity to be disturbed by ingratitude or villainy. the injuries done us by the base are as much unworthy of our angry notice as those done us by the insects and the beasts; and when we crush the adder, or slay the wolf or hyena, we should do it without being moved to anger, and with no more feeling of revenge than we have in rooting up a noxious weed. and if it be not in human nature not to take revenge by way of punishment, let the mason truly consider that in doing so he is god's agent, and so let his revenge be measured by justice and tempered by mercy. the law of god is, that the consequences of wro

incapacity to work the ruin of the state, ought not to be punished. let them be so; and let the injured or the sympathizing be the instruments of god's just vengeance; but always out of a higher feeling than mere personal revenge. remember that every moral characteristic of man finds its prototype among creatures of lower intelligence; that the cruel foulness of the hyena, the savage rapacity of the wolf, the merciless rage of the tiger, the crafty treachery of the panther, are found among mankind, and ought to excite no other emotion, when found in the man, than when found in the beast. why should the true man be angry with the geese that hiss, the peacocks that strut, the asses that bray, and the apes that imitate and chatter, although they wear the human form? always, also, it remains

ch the sufferings and writhings of others of its wretched kind furnish the most pleasurable sensations, and the mass of which care only to eat, sleep, be clothed, and wallow in sensual pleasures, and the best of which wrangle, hate, envy, and, with few exceptions, regard their own interests alone--with what right does it endeavor to delude itself into the conviction that it is _not_ an animal, as the wolf, the hyena, and the tiger are, but a somewhat nobler, a spirit destined to be immortal, a spark of the essential light, fire and reason, which are god? what other immortality than one of selfishness could this creature enjoy? of what other is it capable? must not immortality commence _here_ and is not _life_ a part of it? how shall death change the base nature of the base soul? why have n

at times, the storm, revolving, howls over small areas only; at times its lights are seen, like the old beacon-fires on the hills, belting the whole globe. no sea, but hears the roar of cannon; no river, but runs red with blood; no plain, but shakes, trampled by the hoofs of charging squadrons; no field, but is fertilized by the blood of the dead; and everywhere man slays, the vulture gorges, and the wolf howls in the ear of the dying soldier. no city is not tortured by shot and shell; and no people fail to enact the horrid blasphemy of thanking a god of love for victories and carnage. te deums are still sung for the eve of st. bartholomew and the sicilian vespers. man's ingenuity is racked, and all his inventive powers are tasked, to fabricate the infernal enginery of destruction, by whic

uilt by solomon and our ancient brethren sank into ruin, when the assyrian armies sacked jerusalem. the holy city is a mass of hovels cowering under the dominion of the crescent; and the holy land is a desert. the kings of egypt and assyria, who were contemporaries of solomon, are forgotten, and their histories mere fables. the ancient orient is a shattered wreck, bleaching on the shores of time. the wolf and the jackal howl among the ruins of thebes and of tyre, and the sculptured images of the temples and palaces of babylon and nineveh are dug from their ruins and carried into strange lands. but the quiet and peaceful order, of which the son of a poor ph nician widow was one of the grand masters, with the kings of israel and tyre, has continued to increase in stature and influence, defyi

ion of these principles, ever pursuing one the other, and one dethroning the other in every annual revolution, and at a particular period, one in the spring under the bull, and the other in autumn under the scorpion, by the legendary history of osiris and typhon, detailed to us by diodorus and synesius; in which history were also personified the stars and constellations orion, capella, the twins, the wolf, sirius, and hercules, whose risings and settings noted the advent of one or the other equinox. plutarch gives us the positions in the heavens of the sun and moon, at the moment when osiris was murdered by typhon. the sun, he says, was in the sign of the scorpion, which he then entered at the autumnal equinox. the moon was full, he adds; and consequently, as it rose at sunset, it occupied

he months in that superior portion of the world where light always reigns, with harmony and order, and she borrows from him the force which is to destroy the germs of evil that typhon had, during the winter, planted everywhere in nature. this passage of the sun into taurus, whose attributes he assumes on his return from the lower hemisphere or the shades, is marked by the rising in the evening of the wolf and the centaur, and by the heliacal setting of orion, called the star of horus, and which thenceforward is in conjunction with the sun of spring, in his triumph over the darkness or typhon. isis, during the absence of osiris, and after she had hidden the coffer in the place where typhon found it, had rejoined that malignant enemy; indignant at which, horus her son deprived her of her anc

s own necessity, the necessities of society, a plea for injustice. but this notion must not be pushed too far--for if we substitute this ideality for actuality, then it is equally true that we have within us an ideal rule of right and wrong, to which god himself in his government of the world has never come, and against which he (we say it reverentially) every day offends. we detest the tiger and the wolf for the rapacity and love of blood which are their nature; we revolt against the law by which the crooked limbs and diseased organism of the child are the fruits of the father's vices; we even think that a god omnipotent and omniscient ought to have permitted no pain, no poverty, no servitude; our ideal of justice is more lofty than the actualities of god. it is well, as all else is well


MOTTA MARCELO THE COMMENTARIES OF AL

of a woman. in the past man has bludgeoned woman into gratifying the lust of her loathed tyrant, and trampled the flower of her own love into the mire; making her rape more beastly by calling her antipathy chastity, and proving her an unclean thing on the evidence of the torn soiled blossom. she has had no chance to love unless she first renounced the respect of society, and found a way to drive the wolf of hunger from her door. her chance is come! in any abbey of thelema any woman is welcome; there she is free to do her will, and held in honour for the doing. the child of love is a star, even as all are stars; but such an one we specially cherish; it is a trophy of battle fought and won! beauty babalon. love the beast. the thelemic objection to abortion is that the child's will-to-be- bo


MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

er, when chariot-races took place, after which, the right-hand horse of the team which had drawn the victorious chariot, was sacrificed to him. in ancient times, human sacrifices, more especially prisoners of war, were offered to him; but, at a later period, this cruel practice was discontinued. the attributes of this divinity are the helmet, shield, and spear. the animals consecrated to him were the wolf, horse, vulture, and woodpecker. intimately associated with mars in his character as god of war, was a goddess called bellona, who was evidently the female divinity of battle with one or other of the primitive nations of italy (most probably the sabines, and is usually seen accompanying mars, whose war-chariot she guides. bellona appears on the battle-field, inspired with mad rage, cruelt


NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ame time that the hotel de rohan was built alongside on the rue vielle du temple. gould (a concise history of freemasonry, does not hesitate to connect the origin of the "children of father soubise" to the illustrious rohan-soubise family. whether true or not, it is certain that these magnificent dwellings were built by masons who lived in the censive district of the temple+ according to macrobe, the wolf represents the initiate, he who has received the light, because of the kinship the ancients felt existed between the wolf and the sun "in fact" they said "the flocks flee and disappear when the wolf approaches just like the constellations, flocks of stars, disappear before the light of the sun (cavel, histoire pittoresque de la franc macnneire, 361) 134 the origins of freemasonry from anc


PHILIP NEIL MYTHS LEGENDS EXPLAINED

would be born again as great romans, including romulus and the roman emperors. this bronze statue used to stand on the capitoline hill in rome, where romulus saw the 12 vultures and began to make the city boundaries. it shows romulus and remus being suckled by the she-wolf. wolves were said to have connections with the god of war, so it is possible he sent her purposefully to rescue his children. the wolf dates from the fifth century bce but the children are later additions. she-wolf romulus and remus the norse gods 68 the norse gods o din the chief god, or all-father of the norse gods and his brothers, vili and ve, created the world from the body of the first living creature, the frost giant ymir, whom they killed. ymir had come into being when the fiery sparks of the hot, southern land o

tree each day with water from the well of fate. gag fenrir howled so terribly when he knew he was bound, that one of the gods stuck a sword between his upper and lower jaw as a gag. river of spittle the drool from fenrir s mouth runs down to form the river of hope. this viking stone at kirk andreas on the isle of man shows fenrir swallowing odin, who has one of his ravens on his shoulder. fenrir the wolf fenrir the wolf was a son of loki, the trickster god. he was brought to asgard, but grew so fierce that only the god tyr dared to feed him. here, he is shown bound and gagged by the gods. they tricked him into letting them bind him with two chains called laeding and dromi by teasing him that he would not be able to escape. he did so with ease. but then they bound him with a magical chain

fall, a woman s beard, a mountain s roots, a bear s sinews, a fish s breath, and a bird s spittle. it was as soft and smooth as silk. the battle of ragnarok ragnarok, sometimes called the twilight of the gods, is the final cataclysm that will destroy this world and the gods. after three terrible winters, a universal war will break out and the god loki now an enemy of the aesir and his son, fenrir the wolf, will break from their bonds. loki will then sail with an army of the dead to the final battle, in which fenrir will swallow the sun, and kill odin; thor will slay the world serpent, but die from its poison; and the gods will perish. finally surt, guardian of the fires of muspell since the beginning of time, will release them and engulf the world in flame. after this world is destroyed, a


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

rything that is his, and see if he does not blaspheme you to your face! f so g-d said to satan, eeverything that is his is hereby in your hand c. f h11 the parable our sages use to explain this is as follows: a shepherd once was tending his flock next to a river [a wolf attacked the flock, and the shepherd threw it a lamb to divert its attention from the rest of the flock.]12 now, in the parable, the wolf would certainly be satisfied with one sheep, for he has no desire to eat the whole flock! but in the analogous case, samel was accusing the entire jewish people, saying gthese are idol-worshippers and those are idol-worshippers! h how, then, would he be satisfied just to receive [permission to inflict suffering upon] job? when the jews were crossing the split sea on their way out of egypt


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s the whole of virgo. stars. left arm, hand, and arm of virgo, and her ear of corn; part of the body of hydra, corvus, the crow, part of crater, tail and right hand of cent a u r t he, man-horse, small part of air-pump and of argo. 68. justice. rules the whole of libra. stars. part of the south scale of libra, tail of hydra, head, body, armsand forefeet of centaurus. legs, body and tail of lupus, the wolf which he is killing. right claw of scorpio. 70. death. rules the whole of scorpio. stars. body and tail of scorpio, head and neck of lupus, whole of ara- altar, two feet of ophiuchus, point of arrow of sagittarius, part of norma, mason's square. 71. temperance. rules the whole of sagittarius. stars the whole of sagittarius, the archer, except right hind leg, the tail, the crown of the hea


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

nd. the seven magical animals are (a) among birds, corresponding to the divine world, the swan, the owl, the vulture, the dove, the stork, the eagle and the pewit (b) among fish, corresponding to the spiritual or scientific world, the seal, the catfish, the pike, the mullet, the chub, the dolphin, the sepia or cuttlefish (c) among quadrupeds, corresponding to the natural world, the lion, the cat, the wolf, the he-goat, the monkey, the stag and the mole. the blood, fat, liver and gall of these animals serve in enchantments; their brain combines with the perfumes of the planets, and it is recognized by ancient practice that they possess magnetic virtues corresponding to the seven planetary influences. the talismans of the seven spirits are engraved either on precious stones, such as the carb

tion of our thoughts, and it modifies, in the long run, the characteristics of the material body. 70 the doctrine of transcendental magic that is why swedenborg, in his somnambulistic intuitions, frequently beheld spirits in the shape of various animals. let us now make bold to say that a werewolf is nothing else but the sidereal body of a man whose savage and sanguinary instincts are typified by the wolf; who, further, whilst his phantom wanders over the country, is sleeping painfully in his bed and dreams that he is a wolf indeed. what makes the werewolf visible is the almost somnambulistic excitement caused by the fright of those who behold it, or else the tendency, more particularly in simple country persons, to enter into direct communication with the astral light, which is the common


RUBY TABLET OF SET

who would be truly blessed ought to be fairest and purest. theaetetus: very true. stranger: well, what name shall we give to the practitioners of this art? for my part i shrink from calling them sophists. theaetetus: why so? stranger: for fear of ascribing to them too high a function. theaetetus: and yet your description has some resemblance to that type (the sophist. stranger: so has the dog to the wolf. the fiercest of animals to the tamest. but a cautious man should above all be on his guard against resemblances; they are a very slippery sort of thing. now let me rewrite the latter part of the dialogue. in doing so i shall move to eliminate the stranger's instinctive or preconceived notion of what sophists actually are. the sphinx gestures at the page, and the wording changes: stranger

e so much a part of human thought and feeling. these "beasts, both real and imagined, are in each one of us. it is this uneasy recognition of that very idea that causes so much fear and curiosity. so the working was to understand these creatures of the deep. here is the body of that working as the psychodrama it was: wolf summons hail mighty mother of the fittest. goddess of savagery, mistress of the wolf brood, i call you forth! savage beauty of the long nights filled with hunger, come, let thy nature and power be revealed. ah, the feral snarl, the burning wolf eyes staring, it is thy strength that i recognize as my own. protection at any cost for the pack- with the female wolf lies the fate of your pack. they depend on your fertility, your cunning, your ability to endure. bold sweeps int

brilliance complementing your own; reach out to it, for it awaits your thoughts and reflections and will carry them throughout the temple."the messenger of the great gods) though years ago, humankind bridged the physical void to that satellite and pronounced it lifeless and empty, the magical lunar essence continues living, controlling the tides and affecting the minds of the ignorant earthbound. the wolf recognizes that magical essence and sings mournful songs of homage to it; and jackals have been known to gaze fondly into its brilliant, friendly face "i am medu n xensu. the word of xensu" classification: v2- b6n.15- 1 author: linda reynolds iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon subject: neters reading list: that brief phrase brings a wondrously clear pe

other initiates do likewise as a sign of taking the oath] this is the secret of the lion: you can make the world your plaything- mercy and justice lie within your talons [magus flowers walks to the next station. adept gyori lights the candles, and priest rigby speaks] i am fenris, whose howls shake the world tree. i am fenris, who swallowed the hand of tyr and one day will swallow your sun. i am the wolf whose packs persist despite the evil of men. if you would hear my secret, you must swear a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [fenris] this is the oath: i will find a pack to run with whose members are as strong and fierce as i. this is the sign of the oath [priest rigby performs the hondstodhur of the wunjo rune, by closing the tip of

i will find a pack to run with whose members are as strong and fierce as i. this is the sign of the oath [priest rigby performs the hondstodhur of the wunjo rune, by closing the tip of the thumb together with the ring and little fingers of his left hand- keeping the other two straight and pointing the fingers downward. the initiates do likewise as a sign of taking the oath] this is the secret of the wolf: you can gather in packs which increase your power, and you can learn from those stronger and weaker than you [magus flowers walks to the last station. adept arnold watson lights one candle, which illuminates the set-beast. magus flowers then says] the second ordering realized that it was different from the beasts and became aware of set, who semblance is manifestly not of this earth. the

hat which has created the passion to work with the black arts. grant me now, o set, the power to open wide the gates of hell, so that i the black magician may enter into the true realm of the darkest magick. invocation of the vampyric elements hail unto the vampyre bat. come, o winged one. the sounds of your flight quicken our spirits. you bring us the night, in all its exalted majesty. hail unto the wolf, howler in the dark. come with burning eyes, and shining teeth. loyalty is your pride, the sound of your howls forge a ring of protection around our clan. hail unto the serpent. come, o scaled one. the profane are poisoned by your venom, and destroyed, but we seek it as the essence of life. hail unto the predatory instincts. come, o powers manifest in the night creature. we welcome your i

the flesh, and sup and savour the very blood and life of my chosen sacrifice [at this point visualize yourself as absorbing the qualities of the vampire as your being changes in accordance with your will] behold the vampire i am become, leaving no shadow o'er the earth "beware! beware" scream the ravens of the night. no mere mortal can detect my coming- by the elements, by flight, by the speed of the wolf i travel, seeking a victim. the gates of hell are opened to me, and in the dark of night i trace your scent. you cannot hide, for darkness is my world. i hunt you, see you- your doom is sealed with the kiss of death. see how the moonlight reflects on my fangs, as i smile with the knowledge of your coming death. you, who are called (speak the name. are mine! my gaze compels you to come clo

m will be resolved. thus it is that sometimes a dinee suspected of being a skinwalker is murdered. hence, skinwalkers are extremely discreet about their rituals and beliefs. all are "underground" iii. forbidden knowledge, shape-shifting, and flight the forbidden knowledge of the skinwalker is much like the forbidden knowledge of the setian. it is the knowledge of self and the empowerment of will. the wolf methods for achieving the same involve the use of shape-shifting, gate-walking, and ritual. i will address the ritual later. shape-shifting is essentially the ability to employ the characteristics of the wolf (increased sensory awareness, speed and agility, predatory cunning, clan telepathy, etc [note: some shape-shifters prefer to send the self into a wolf's body instead of absorbing the

o the instruction of his daemon: trickster. it is a name employed by many cultures, in many ways. the lakota (sioux) use the term to denote coyotl. the skinwalker trickster is not coyotl. he is the daemon wolf- the daemon which taught certain dinee the powers of skinwalking. he is the generator (father/mother) of the skinwalkers. thus it is the daemon trickster whom a skinwalker honors by wearing the wolf pelt draped upon his shoulders. it is always difficult to be accurate when crossing cultural lines to find comparisons. this case is no different. i have been asked if trickster correlates to the norse loki. this may very well be. i am far from expert in the norse religion/cosmogony. however, if i may be permitted an indulgence, i feel more of a connection between trickster and fenrir (fe

es are likely to explode when you pour water onto them. viii. requirements 1. needed per individual: 1. a wolf pelt to be fraped over the participant's shoulders. i have had many discussions lately regarding the use of the pelt. setians who are only going to perform this ceremony once or twice might want to examine their need for an actual pelt, especially in view of the recent human assault upon the wolf community. instead, it is possible to substitute a "shawl" which has a picture of a wolf in/on it. the representation of the wolf could be woven into or painted onto the "shawl" the "shawl" must be large enough to drape over your back and shoulders, down to your waist- and stay there. it should be a medium-toheavyweight, so as to keep you aware that it is there. strips coming over the sho

k are blue and yellow zig-zags that represent lightning. the snake forms a "u" the open end should face south (the home of trickster. the area inside the "u" is black. upon it are sandpainted two figures, executed in standard dinee style. these figures are of a human and a shape-shifter wolf joined at the hand. the human's flesh is red with black eyes and hair; its clothing is brown (to represent the wolf pelt. the shape-shifter wolf has flesh of brown, its eyes are red, and its clothing is dark blue (like the night sky. the feathers may be whatever color you wish. if you are light-skinned you may wish to use the light yellow corn meal for the human flesh. blonds and redheads would use cornmeal and red ochre respectively (for the hair. if you are of mixed blood such as i am, the human's fl


SALMANRUSHDIE THESATANICVERSES

core "the guards'll be here soon" it hissed "it's her again, glass bertha "glass" saladin began "her skin turned to glass" the manticore explained impatiently, not knowing that he was bringing chamcha's worst dream to life "and the bastards smashed it up for her. now she can't even walk to the toilet" a new voice hissed out across the greeny night "for god's sake, woman. go in the fucking bedpan" the wolf was pulling the manticore away "is he with us or not" it wanted to know. the manticore shrugged "he can't make up his mind" it answered "can't believe his own eyes, that's his trouble" they fled, hearing the approaching crunch of the guards' heavy boots. o o o the next day there was no sign of a doctor, or of pamela, and chamcha in his utter bewilderment woke and slept as if the two condi

eavily, all of a sudden. and finally, after an unbearable pause, bathos "oh" the soliloquist bellowed "oh, if ever a body suffered" we strive for the heights but our natures betray us, chamcha thought; clowns in search of crowns. the bitterness overcame him _once i was lighter, happier, warm. now the black water is in my veins. still no pamela _what the hell. that night, he told the manticore and the wolf that he was with them, all the way. o o o the great escape took place some nights later, when saladin's lungs had been all but emptied of slime by the ministrations of miss hyacinth phillips. it turned out to be a well-organized affair on a pretty large scale, involving not only the inmates of the sanatorium but also the detenus, as the manticore called them, held behind wire fences in th

es, sr, to his sons "every man who has reached even his intellectual teens begins to suspect that life is no farce; that it is not genteel comedy even; that it flowers and fructifies on the contrary out of the profoundest tragic depths of the essential dearth in which its subject's roots are plunged. the natural inheritance of everyone who is capable of spiritual life is an unsubdued forest where the wolf howls and the obscene bird of night chatters" take _that, kids- and in a separate but proximate g!ass display--case of the younger, happier chamcha's fancy there fluttered a captive from a piece of hit-parade bubblegum music, the bright elusive butterfly, which shared _l"amour_ with the _oiseau rebelle. love, a zone in which nobody desirous of compiling a human (as opposed to robotic, ski


SATANICON

re-create the inner tension associated with its original source. 2 become acutely aware of your predominant emotion, i.e, anger, lust, etc, and cause it to peak through the most expeditious means -19- 3 use free association: allow your memory to relate your present situation to a similar one from your past. if the inner tension is great enough, this should occur without consciously willing it. 4 the wolf is the archetype of the werewolf, or man-wolf; the symbol of lust and predation. visualize yourself as having been metamorphosed into a wolf. truly, the wolf as a symbol for man s untamed nature is most appropriate. man s lupine disposition has been horribly attacked by xianity for centuries. these teachers of loathsome repression are the descendents of devaxcus librt s original jailers

me: they hate the natural aspects of themselves and others and they spread the sickness of id repression. o how i loathe them! the satanic lycanthrope recognizes his id for what it is, and as devaxcus librt will free himself from his captors chains, so shall the evolving satanist! evil man shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is t


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

tive masonic reference books provide further documentation that the sign is intentional and communicates a message. 396 codex magica part devil, part angel 397 an interesting article showcasing a book about rascally president lyndon b. johnson. the headline says the touted, biographical book "charts lyndon johnson s cunning rise" the caption under the photo of lbj describes the late president as "the wolf in his prime" and lauds him as a "legislative magician" above, we are especially interested in the clearly illuminist pose struck by johnson: his left arm in the triangle position with the clenched fist of socialist power. no wonder this article in newsweek magazine is entitled "part devil, part angel" incidentally, the librarian of the house of the temple, scottish rite, washington, d.c


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ve encountered the blessed virgin mary on four occasions in desolate regions outside of mexico city. at first she appeared as a beautiful, dark-skinned 14-year-old mexican indian girl, who then revealed herself as the evervirgin mary, mother of god. during later appearances, mother mary told diego that she wished a church built to her in the place where she appeared to him guadalupe, the river of the wolf. as proof of her holy appearances, the queen of heaven projected an image of herself upon his tilma (cloak. it is that artifact that brought bishop juan de zumarraga (1468 1548) of mexico city and his entire household to their knees when he asked for some kind of tangible sign from the holy mother. it is that same image on the tilma, set in gold at the center of an elaborate altar, that s


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rs who went into battle wearing the skins of wild animals, hoping that the ferocity and 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 84 mysterious creatures a werewolf from the 1980 film the howling (the kobal collection) strength of the beasts would magically rub off on them. most often, in the northern european tribes, the fierce animal of choice was the wolf or the bear. in ancient scandinavia, the norse words ulfhedhnar( wolf-clothed) and berwerker refer to the wolf or bear skins worn by the fierce viking warriors when they went berserk, war-mad, and fought with the fury of vicious animals against opponents. in the slavonic languages, the werewolf is called vlukodlak, which translates to wolf-haired or wolfskinned, once again suggesting the

languages, the werewolf is called vlukodlak, which translates to wolf-haired or wolfskinned, once again suggesting the magical transference desired from wearing the skin of a brave animal into battle. interestingly, the popular conception that one becomes a werewolf after having been bitten or scratched by such a creature of the night originated not in ancient tradition but in the motion picture the wolf man (1941. such werewolf deterrents as sprigs of garlic, wolf bane, and the deadly silver bullet were also created for classic werewolf stories from frankenstein meets the werewolf (1943) to an american werewolf in paris (1997. even the ancient gyspy folklore repeated by ankers, the heroine in the wolf man, was created by siodmak: even a man who s pure in heart and says his prayers at nig

new york: larousse, 1995. simek, rudolf. dictionary of northern mythology. translated by angela hall. rochester, n.y: d. s. brewer, 1993. actors who faced (or became) movie monsters even the most casual fan of hollywood horror films is familiar with the classic creatures of movie monsterdom and the actors who portrayed them such as the frankenstein monster, as enacted by boris karloff (1887 1969; the wolf man, as played by lon chaney, jr (1906 1973; and the vampire count dracula, as immortalized by bela lugosi (1882 1956. however, some of the most well-known actors in motion pictures or television encountered monsters or impersonated them before their stars had begun to rise or after their clout at the box office had begun to grow less powerful. of course there are also the cases in which

cient linkup with the canine family. in his book evolving brains, biologist john allman of the california institute of technology stated that canines and humans formed a common bond more than 140,000 years ago and evolved together in one of the most successful partnerships ever fashioned. to the native american tribes, as well as to all aboriginal people throughout europe, asia, and the americas, the wolf was the great teacher, and the social structure of early humans was largely patterned after the examples set by their canine instructors. although among the vast majority of mammals the care of the young is left solely to the mother, human tribes soon adopted the cooperative rearing strategy employed by the wolf, with both parents participating in the rearing process. according to the leg


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

orshippers and other pagans in america today (1986) and heretic fs heart: a journey through spirit and revolution (1997. she received her b.a. from the university of california at berkeley in 1968, has a master fs degree from columbia fs graduate school of journalism, and was a nieman fellow at harvard in 1982. in the early 1970s, adler hosted three free-form radio shows on pacifica radio.hour of the wolf, unstuck in time, and the far side of the moon. all merged cutting-edge ideas in science, psychology, feminism, ecology, parapsychology, and spirituality. granddaughter of reknowned psychiatrist alfred adler (1870.1937, margot adler is currently the new york bureau chief and correspondent for national public radio, where she has been a reporter since 1979. her pieces air on all things con

the spirit beings to be demons sent by satan to undermine the work of the clergy. all those accused of possessing a familiar or relying on it for guidance or assistance were forced to recant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declaration would be taken as proof that they were witches who had the ability to shapeshift into a werewolf. m delving deeper grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. russell, jeffrey burton. witchcraft in the middle ages. it

heon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. henri boguet (1550.1619) when he presided at witchcraft trials, henri boguet, an eminent judge of saint-claude in the jura mountains, was known for his cruelty, especially toward children. he had no doubt that satan gifted witches with the ability to change shape into a variety of animal forms, especially the wolf, so that they might devour humans, and the cat, so they might better prowl by night. the craze of witch-hunting may have been first formulated by the clergy, but by 1600 such jurists as boguet, jean bodin, and pierre de lancre had eagerly assumed the mantles of determined inquisitors. in his book discours des sorciers (1610, boguet recounted his official investigation of a family of werew

occultism. new hyde park, n.y: university books, 1960. prophets and diviners thousands of years before the contemporary era, wise men and women listened while murmuring springs and streams spoke to them of what was to be, and they looked through the brilliance of precious stones into the world of tomorrow. trees spoke to these early mediators between the gods and humans, as did the wise serpent, the wolf, and the birds that flew overhead. many centuries later, chaldean priests contemplated the night sky and conceived the idea of a supreme spirit from whom sprang a familiar host of lesser deities. in the aftermath of this modification of the traditional order of things, a caste of priests arose, vested with all knowledge of the occult. subsequently these priests became adept in the practic

questioned him about his strange behavior. his reply was that he must submit himself and bend a knee before his holiness. in 1585, cardinal peretti became pope sixtus v (1520.1590. everywhere the seer went he was in great demand. once, visiting a noble family in france, he spotted two pigs running together side by side. nostradamus told his host that that evening they would eat the black one, and the wolf would eat the white one. the host decided on a plot to foil the prophet. he ordered the cook to slaughter the white pig and serve it for supper. the cook did as he was ordered. but while he had his back to the spitted carcass, a wolf cub that the family had been attempting to domesticate stole up to it and began making a meal of the freshly killed animal. eventually the cook chased the cu


THE SHADOWED ONES

mind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them to clean our stomachs of that sickness of spirit. let those who seek the angels know, that by dream and within the cradle of man flows the witch blood of the watchers. those who can hear this distant call can then seek us by crossways not found by common clay. the touch of azazel br


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

clear eyes may well discern by gazing into mine *the tale of archais, vol. i, p. 9. who could withstand the sweet witchery of such a lover fs wooing? least of all archais; her breast, reluctant yet helpless, heaves with a soft passion, no wise understood, her pulse quickens, she speaks, he is enthralled: the piercing flame of love struck through him, till his tortured mind drove his young limbs, the wolf that hunts the hind, far through the forest c *the tale of archais, vol. i, p. 9. and then again bursts from his lips the enraptured song: ere the grape of joy is golden with the summer and the sun, ere the maidens unbeholden gather one by one, to the vineyard comes the shower, no sweet rain to fresh the flower, but the thunder rain that cleaves, rends and ruins tender leaves. ere the cri


THE HOLY BIBLE KING JAMES VERSION

e after the sight of his eyes, neither reprove after the hearing of his ears: 11:4 but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 11:5 and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 11:6 the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 11:7 and the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 11:8 and the sucking child shall play on the hole of the asp, and the weaned child shall put h

nd another eat: for as the days of a tree [are] the days of my people, and mine elect shall long enjoy the work of their hands. 65:23 they shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the lord, and their offspring with them. 65:24 and it shall come to pass, that before they call, i will answer; and while they are yet speaking, i will hear. 65:25 the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent s meat. they shall not hurt nor destroy in all my holy mountain, saith the lord. 66:1 thus saith the lord, the heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest? 66:2 for all those [things] ha

nter in, he shall be saved, and shall go in and out, and find pasture. 10:10 the thief cometh not, but for to steal, and to kill, and to destroy: i am come that they might have life, and that they might have [it] more abundantly. 10:11 i am the good shepherd: the good shepherd giveth his life for the sheep. 10:12 but he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 10:13 the hireling fleeth, because he is an hireling, and careth not for the sheep. 10:14 i am the good shepherd, and know my [sheep] and am known of mine. 10:15 as the father knoweth me, even so know i the father: and i lay down my john page 618 life for the sheep. 10:16 and other sheep i hav


TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ight was supposed to be. i am confirmed in this conjecture by a word in the electra of sophocles, which seems hitherto to have been misunderstood. at the opening of the play, the old tutor of orestes, entering argos with his young pupil, points out to him the most celebrated public buildings, and amongst them the lyc an forum, tou lukoktonou qeou, which the scholiast and translators interpret, of the wolf-killing god, though there is no reason whatever why this epithet should be applied to apollo. but, if we derive the compound from lukoj, light, and ekteinein, to extend, instead of kteinein, to kill, the meaning will be perfectly just and natural; for light-extending, is of all others the properest epithet for the sun. sophocles, as well as virgil, is known to have been an admirer of anci

than the hellenic greeks. hence they represented vulcan, who, from the inscription on the exergue of their coins, appears to have been their tutelar god, with the characteristic features of mercury, who was only a different personification of the same deity. at lycopolis in egypt the destroying power of the sun was represented by a wolf; which, as macrobius says, was worshipped there as apollo.2 the wolf appears devouring grapes in the ornaments of the temple of bacchus perikionoj at puzzuoli;3 and on the medals of cartha he is surrounded with rays, which plainly proves that he is there meant as a symbol of the sun.4 he is also represented on most of the coins of argos,5 where i have already shown that the diurnal sun apollo, the light-extending god, was peculiarly worshipped. we may ther


TYSON DONALD SOUL FLIGHT

ugh drugged, and cannot be awakened. crossing to the other tower, you discover an identical situation, but the guards wear the crest of a different noble house. something moves in the higher chambers of the tower. the ruling intelligence of this trump is hecate, triple goddess of the moon who presides over black magic, nightmares, and the use of drugs and poisons. among her beasts are the dog and the wolf. if you sit on the grass with a bowl of water on the ground so that you can see the moon reflected in its depths, you can establish a communication with this goddess and learn of her many dark secrets of deception and glamoury (false appearance. xix the sun hebrew letter: resh (head) correspondence: sun path: thirtieth beyond a low stone wall grows a garden filled with tall sunflowers. th

ribution. this essential reality of his nature tends to get obscured by his later incarnation as the wise, benevolent father of all the gods. his name among the ancient saxons was grim, and this word best describes his true personality. woden's spirit familiars took the forms of two ravens and two wolves, creatures that express the kind of magic worked by the runes. they are both lunar creatures. the wolf is a beast associated with the fierceness of the natural world, and also with warfare. wolves were reputed to be unrelenting, ravenous, and pitiless. the raven is particularly connected with the gallows and with graveyards because it is a carrion bird. it ate the flesh of the dead who were executed by hanging at crossroads. one rune charm mentioned by woden in the havamal is a charm to ma


VOX SABBATUM

abaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent and the lion, the wolf and the goat. with the angelic higher self (the true will) you will join the bestial self (the daemon or shadow) as one. the luciferian sabbat may be conducted in the following manner. let the chamber (unless the rite is intended to be held outdoors) be decorated in more ambivalent forms of lucifer, such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you w


WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment proverbs on opportunity proverbs on human beings proverbs on nature proverbs on leadership more wisdom of the african world wisdom of the hindus and greeks frogs desiring a king the bat, the birds and the beasts the dog and the wolf the fox and the grapes the lion and the statue the man and his wives the two crabs hercules and the waggoner the man and the wooden god the miser the bundle of sticks the buffoon and the countryman the serpent and the file green book volume three oriental and monotheist wisdom zen koans see his buddha nature yueh holds it pai-yuns black and white the dry creek yueh-shan s lake living alon

uckily at the last moment, peace was made, and no battle took place, so the bat came to the birds and wished to join in the rejoicings, but they all turned against him and he had to fly away. he then went to the beasts, but had soon to beat a retreat, or else they would have torn him to pieces. ah, said the bat, i see now that he that is neither one thing nor the other has no friends. the dog and the wolf a gaunt wolf was almost dead with hunger when he happened to meet a house-dog who was passing by. ah, cousin, said the dog, i knew how it would be; your irregular life will soon be the ruin of you. why do you not work steadily as i do, and get your food regularly given to you? 268 i would have no objection, said the wolf, if i could only get a place. i will easily arrange that for you, sa

meet a house-dog who was passing by. ah, cousin, said the dog, i knew how it would be; your irregular life will soon be the ruin of you. why do you not work steadily as i do, and get your food regularly given to you? 268 i would have no objection, said the wolf, if i could only get a place. i will easily arrange that for you, said the dog; come with me to my master and you shall share my work. so the wolf and the dog went towards the town together. on the way there the wolf noticed that the hair on a certain part of the dog s neck was very much worn away, so he asked him how that had come about. oh, it is nothing, said the dog. that is only the place where the collar is put on at night to keep me chained up; it chafes a bit, but one soon gets used to it. is that all? said the wolf. then go


18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

];6rr spioti at fornom si& til heilla ser yfir flock snorra; where, it is true, nothing is said of the spear launched over the enemy being the god's. saim. 5% of osinn himself: fieigsi ok 1 folk um skaut (see suppl. to the god of victory are attached two ivolves and two ravens, which, as combative courageous animals, follow the fight, and pounce upon the fallen corpses, andr. and el. xxvi. xxvii. the wolves are named gcri and frcjci, sn. 42; and so late as in hans sachs (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and h


ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the

tains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument

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

there shall be war and famine. and in these things the worshippers of the dog will rejoice, and reap the spoils of these conflicts, and will grow fat. if thou happenest upon such a cult in the midst of their rituals, do but hide well so that they do not see thee, else they will surely kill thee and make of thee a sacrifice to their gods, and thy spirit will be in grave danger, and the howling of the wolves will be for thee and the spirit which escapes from thee. this, if thou be lucky to die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future tim

, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of ishtar seven times seven times, aloud, in a sharp voice. the night has now grown silent. the howling of the wolves has grown quiet, and can scarce be heard. perhaps it was some other that they sought? yet, can i tell in my bones that this is not so? for the xastur sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write. i have summoned my watcher, but it is troubled by some things and does not respond to me well, as though afflicted with some disea


ALEISTER CROWLEY EQ I 1

me, pour out the dark wine of the night, and bring in the far-sounding harp of the evening! let us tear from our burning limbs the dusty robes of the morning, and, naked, dance in the silver radiance of the moon. voices echo from the darkness, and the murmur of many lips lulls the stillness of departing day, as a shower in springtime whispering amongst the leaves of the sprouting beech trees. now the wolves howl outside, and the jackals call from the thicket; but none heed them, for all inside is as the mossy bank of a sparkling streamlet- full of softness and the flashing 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


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

er, offered up their life essence for karmic benefits and food offerings. later, in india, the great spiritual master padmasambhava arrived at a charnel ground on the banks of a boiling lake of man-eating demons. at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where i

oenails inside the fissure of a cliff; this was entrusted to the seven attendant riders themselves. at a later time, when the master padmasambhava arrived in that place, at the midnight hour, seven wolves with blood-clotted hair cried out and the master, as an arisen magical manifestation, changed into the form of the glorious tamdrin; with a brandished vajra, having gone to the seven horsemen of the wolves, they prostrated before him. padmasambhava asked "who are you" the master [horseman] said "i am the lord of the violence demons, named tsiu marpo. previously, the great glorious one tamdrin conferred empowerments on us and from the bestowal of the vow we promised to guard the teachings" padmasambhava asked "tell me, where is your abode? who are your parents? where is your essence [tsiu


DAVID ICKE CHILDREN OF THE MATRIX

eive their orders to be carried out to the letter. they allow the demonic entities to possess their bodies in return for fame and fortune, which, by manipulating three-dimensional events and people from their fourth-dimensional level, these "demons" can usually provide. but such "riches" are only delivered if you serve their agenda. in the end you are just a body to them and you will be thrown to the wolves once you have served your purpose. these "contracts with satan" are made by politicians, bankers, businessmen, and anyone who has a thirst for power so strong that they will literally hand over their destiny to demonic entities. phillip eugene de rothschild told me how he attended these rituals from childhood with many people who are now world famous in politics, finance, and the media


HP LOVECRAFT A DARK LORE

a hidden race of monstrous beings which lurked somewhere among the remoter hills- in the deep woods of the highest peaks, and the dark valleys where streams trickle from unknown sources. these beings were seldom glimpsed, but evidences of their presence were reported by those who had ventured farther than usual up the slopes of certain mountains or into certain deep, steep-sided gorges that even the wolves shunned. there were queer footprints or claw-prints in the mud of brook-margins and barren patches, and curious circles of stones, with the grass around them worn away, which did not seem to have been placed or entirely shaped by nature. there were, too, certain caves of problematical depth in the sides of the hills; with mouths closed by boulders in a manner scarcely accidental, and wi


IRISH WITCHCRAFT AND DEMONOLOGY

andishing of swords, sometimes screeching in a most hideous and fearful manner" both these occurrences are capable of a rational explanation. the supposed spectre was probably a poor, bereaved woman, demented by grief and terror, who stole out of her hiding-place at night to bewail the murder of her friends, while the weird cries arose from the half-starved dogs of the country-side, together with the wolves which abounded in ireland at that period, quarrelling and fighting over the corpses. granting the above, and bearing in mind the credulity p. 97 of all classes of society, it is not difficult to see how the tales originated; but to say that, because such obviously impossible statements occur in certain depositions, the latter are therefore worthless as a whole, is to wilfully misunderst


LAITMAN M FROM CHAOS TO HARMONY

of street cats that had become a nuisance. several weeks after the eradication of most of the cats, there was a major increase in the number of mice, rats, and snakes. in fact, the north korean government had to import cats from neighboring countries to correct this imbalance. wolves are another classic example. we are accustomed to treating wolves as ruthless and dangerous animals. however, when the wolves population diminished, their contribution to balancing the deer, wild boar, and rodent populations became evident. as it turned out, unlike people, who prefer to hunt the healthy animals, wolves hunt primarily the sick and the weak, and in so doing contribute to the health of the animals in the area. thus, the more scientific research progresses, the more it reveals that all parts of na


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

alifornia press, 1973. freki (ravenous-one) one of odin fs wolves. grimnismal, stanza 19, part of odin fs vision of the abodes of the gods, mentions freki: geri and freki the one accustomed to battle feeds, glorious herjafodr [odin; and on wine alone the weapon-noble odin ever lives. snorri quotes this stanza in gylfaginning and puts the two halves together, saying that odin gives his own food to the wolves, as he lives on wine alone. the name is simply the definite form of an adjective, and it is more than a little ironic that the same adjective is used in voluspa in a repeated stanza (44, 49, 58) about ragnarok: garm howls much before gnipahellir. fetters will burst, and the ravenous one [freki] run free. thus odin feeds one ravenous one at his side in valholl and another.with his body.a

ee also frey; hrimgrimnir geri (ravenous-one) one of odin fs wolves. grimnismal, stanza 19, part of odin fs vision of the abodes of the gods, mentions geri: geri and freki the one accustomed to battle feeds, glorious herjafodr [odin; and on wine alone the weaponnoble odin ever lives. snorri quotes this stanza in gylfaginning and puts the two halves together, saying that odin gives his own food to the wolves, as he lives on wine alone. the name is simply the definite form of an adjective. see also freki, odin gestumblindi (one-blind-to-guests) a name taken by odin when he participates in a riddling contest in hervarar saga ok heidreks konungs. a man called gestumblindi has been summoned by his enemy, king heidrek. seeking help, he sacrifices to odin. that night a stranger arrives at the doo

great size, she grasped the hand for hadingus to chop off. she paid for this offense against her own race subsequently when she was torn apart by them. the norse equivalent of harthgrepa, hardgreip, is listed in the thulur for giantesses but is otherwise unknown. see also hadingus hati hrodvitnisson wolf; precedes the sun in the sky and will swallow it or the moon. grimnismal, stanza 39, tells of the wolves who threaten the sun: skoll is the name of a wolf who accompanies the shining god as a defense of the forest; and the other hati, he is the son of hrodvitnir, that one shall be before the bright bride of heaven. these lines are enigmatic. snorri paraphrased them as follows in gylfaginning: gangleri said: gthe sun moves fast, and almost as if she were frightened; she would not hasten her

norse mythology gsun-chariot h from trundholm, denmark. found in fragments and reconstructed, it may offer a bronze age predecessor of skinfaxi (werner forman/art resource) best of horses it seems among the hreidgoths [i.e, people, ever the mane shines from the horse. see also dag; hrimfaxi; vafthrudnismal skoll wolf; follows the sun in the sky and will swallow it. grimnismal, stanza 39, tells of the wolves who threaten the sun: skoll is the name of a wolf who accompanies the shining god as a defense of the forest; and the other hati, he is the son of hrodvitnir, that one shall be before the bright bride of heaven. these lines are enigmatic. snorri paraphrased them as follows in gylfaginning: gangleri said: gthe sun moves fast, and almost as if she were frightened; she would not hasten her


LUCIFERIAN SORCERY

the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view th


LUCIFERIAN WITCHCRAFT AN INTRODUCTION

the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the le


MICHAEL FORD BOOK OF CAIN

ed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and


MICHAEL FORD WITCHMOON

before. you see a black tower in the distance, from which the sound of wolves and female voices chanting a mantra grows as you approach. you are floating yet at times walking on something you are not quite aware of. when fear takes over for a fraction of a second you feel your walking slowed. only when will takes over can you relax and float. you make a mental note not to let panic overtake you. the wolves howl in the distance, and a blood 35 35 red moon, seemingly marked with a deaths head, grows large below you. as you draw near the tower three black shapes approach you. you take note and with control of will halt in your steps. your first impulse is to run, however you know you would almost certainly lose your bodily control, and movement would diminish almost to the point of stopping

tainly lose your bodily control, and movement would diminish almost to the point of stopping. dreams always operate by the reversal of laws which form the basis of your reality web. one of the shapes takes a seeming female form. you cannot tell many of her features only that she is molded from the desires within your mind. wolves come and surround the three shadows and yourself in a large circle. the wolves stare intensely, gray fur, large salivating mouths with yellow fangs and burning crimson eyes. the female says nothing as she approaches you, neither do the two remaining faceless shadows. you feel an enveloping chill as she draws near you. it is your assumption based on what could be deceptive body-language that she is welcoming you, yet warning you of what you have entered. you feel n

ll to aethyr is recommended "i hereby evoke thee, oh spirit, to act as a guide towards the shadows of the unseen. come and be greeted with much thanks and regard for your very essence, i seek to give a material vessel. by the spirit of lilith and of cain, of which blood you are born and by the dragon which you serve: night haunt vampire spirit of belial, from whose domain your spirit is guided by the wolves from regions unspoken and grave cold i evoke thee into this circle come within and manifest within the sigil i have made samael and asmodeus, to encircle my belief, your essence is of night bane and cloven hoof upon the wings of the bat ye shall ride come quickly and without delay to act as a guide for my actions my will ye shall obey until the service is complete i pay you with the blo


RUBY TABLET OF SET

re had need to be guarded and my principle became form in that which you see. again, guardianship is emphasized. key #3 speaks of the great ones becoming the principle of their knowledge- but knowledge left unguarded is open to destruction by those who cannot or will not understand; hence, a form, a neter great and terrible in appearance and being came to be. everyone has heard of being thrown to the wolves, but egypt had her crocodiles, as or more fierce than any wolf. stories of a being greater than any crocodile and fiercely protective of its treasure, i feel, led to the principle becoming form. but "in that which you see? the canvas before me? my self? perhaps both. benign and malignant, i guarded. the form could be a fierce destroyer to hands that would profane, yet kind and gentle to

the techniques by which the skinwalker learns to become detached from his physical envelope while retaining the self and evolving beyond death. disincorporation into the all-nothingness is the spiritual end of the r.h.p. dinee: the chindi("bad" self, ghost) rides the night and the "good" self simply loses awareness. to a skinwalker, self-annihilation is a waste. much like the tolteca priesthood, the wolves will gate-walk to avoid death. iv. trickster- generator of the skinwalkers the navajo wolf owes his abilities to the instruction of his daemon: trickster. it is a name employed by many cultures, in many ways. the lakota (sioux) use the term to denote coyotl. the skinwalker trickster is not coyotl. he is the daemon wolf- the daemon which taught certain dinee the powers of skinwalking. he


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

hat could instantly transform him into a wolf. to return to human form, he had but to remove the belt. although the authorities never found his magical werewolf belt, they beheaded him for his crimes in 1589. according to testimony in the case against jacques roulet in 1598, a group of hunters came upon two wolves devouring the body of a 15-year-old boy. since they were wellarmed, the men pursued the wolves and were astonished to see the pawprints slowly becoming more humanlike. at last, they tracked down and apprehended a tall, gaunt man with long matted hair and beard, barely clothed in filthy rags, his hands red with blood and his long nails clotted with human flesh. the loathsome creature identified himself as a vagabond named jacques roulet, who with his brother and a cousin possessed


THE NECRONOMICON SIMON VERSION

e testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak, and ill, and bear a great tiredness and exhaustion, and a sigh hangs in my breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the

tains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument

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

there shall be war and famine. and in these things the worshippers of the dog will rejoice, and reap the spoils of these conflicts, and will grow fat. if thou happenest upon such a cult in the midst of their rituals, do but hide well so that they do not see thee, else they will surely kill thee and make of thee a sacrifice to their gods, and thy spirit will be in grave danger, and the howling of the wolves will be for thee and the spirit which escapes from thee. this, if thou be lucky to die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future tim

, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of ishtar seven times seven times, aloud, in a sharp voice. the night has now grown silent. the howling of the wolves has grown quiet, and can scarce be heard. perhaps it was some other that they sought? yet, can i tell in my bones that this is not so? for the xastur sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write. i have summoned my watcher, but it is troubled by some things and does not respond to me well, as though afflicted with some disea

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