Michael Wynn's Occult Reference Library
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3 8 INITIATION CEREMONY

in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiere

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped

thin you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made t

ADEPTUS MINOR INITIATION

e -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded (third does so and gives sign of osiris slain and risen) third "merciful exempt adept, the portal of the vault is closed and guarded" chief "mighty adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what s

east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chie

minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth

rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is writt

hief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis is introduced) second "very honored

my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on

adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the h

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

, within which straggles a wilderness of strange and fantastic tombs; and hard by is that great city of brothels which is so cynically mirthful a neighbor. as felicien rops wrote--or was it edmond d'haraucourt-"la prostitution et la mort sont frere et soeur--les fils de dieu" at least the poet of le legende des sexes was right, and the psycho-analysts after him, in identifying the mother with the tomb. this, then, is only the beginning and end of things, this "quartier macabre" beyond the north rampart with the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the

ALEISTER CROWLEY ACROSS THE GULF

n in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the

s" mocking her, for i knew that she could not. yet so drunken was she upon love and wine that there and then she performed the ritual of adoration and assumption. then i in merry mood put out my power, and caused her in truth to become osiris, so that she went icy stark,and her eyes fixed. then she tried to shriek with fear, and could no; for i had put upon her page 35 gulf.txt the silence of the tomb. but all the while i feigned wonder and applause, so that she was utterly deceived. and being tired of mocking her, i bade her return. this she did, and knew not what to say. at first she pretended to have received a great secret; then, knowing how much higher was my grade initiation, dared not. then, at last, being frightened, she flung herself at my feet and confessed all, pleading that at

iating the human soul. that they should keep discipline in the temple only for the sake of the people, permitting every corruption yet withdrawing themselves from it. is not the body perishable, and the skin most pure? so page 39 gulf.txt also he ancient practice of embalming should fall into desuetude, and that soon; for the world was past under the rule of osiris, who loveth the charnel and the tomb. all being sworn duly into this secret brotherhood i appointed them, one to preside over each grade, and him of the lowest grade to select the candidates and to govern the temple. then did i perform the invoking ceremony of osiris, having destroyed the blasphemous machinery; and now at last did the god answer me, glittering with infinite brilliance. then i disclosed myself to the priests, and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

enki, as a testament to his lordship and a sign of the covenant that exists between him and thee. know, thirdly, that by the power of the elder gods and the submission of the ancient ones, thou mayest procure every type of honour, dignity, wealth and happiness, but that these are to be shunned as the purveyors of death, for the most radiant jewels are to be found buried deep in the earth, and the tomb of man is the splendour of ereshkigal, the joy of kutulu, the food of azag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of tim

onis! capricornus! stand by and accept this sacrifice i offer may it be acceptable to the most ancient gods! ia mashmashti! kakammu selah! invocation of the powers spirit of the earth, remember! spirit of the seas, remember! in the names of the most secret spirits of nar marratuk the sea below the seas and of kutulu the serpent who sleepeth dead from beyond the graves of the kings from beyond the tomb wherein inanna daughter of the gods gained entrance to the unholy slumbers of the she-fiend of kuthuleth in shurrupak, i summon thee to mine aid! in ur, i summon thee to mine aid! in nippurr, i summon thee to mine aid! in eridu, i summon thee to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave b

ALEISTER CROWLEY BOOK OF THE LAW

d, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose wor

ALEISTER CROWLEY LIBER 777

ounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondences 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth who according to budge (op. cit) was worshipped in egypt in the later dynastic period (in regardie, complete g.d, sati-ashtoreth is referred to the fire queen in enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of two superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. 345 ii. of the officers of the mass. the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow

sitive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 1/2 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar and so to the tomb in the west) she draws her sword and pulls down the veil therewith" the priestess. by the power of+ iron, i say unto thee, 347 arise. in the name of our lord+ the sun, and of our lord+ that thou mayst administer the virtues to the brethren "she sheathes the sword "the "priest "issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first

ext> the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run, to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus: men. glory to thee from gilded tomb. second semichorus: women. glory to thee from waiting womb. men. glory to thee from earth unploughed! women. glory to thee from virgin vowed! men. glory to thee, true unity of the eternal trinity! women. glory to thee, thou sire and dam and self of i am that i am! 358 men. glory to thee, eternal sun, thou one in three, thou three in one! chorus. glory and worship unto thee, sap of the world-a

omes) the "priest "closes all within the veil. with the lance he makes "on the people thrice, thus" the priest+ the lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness"(he goes out, the "deacon "and children following, into the tomb of the west) music (voluntary" note "the "priestess "and other officers never partake of the sacrament, they being as it were part of the "priest "himself" note "certain secret formulae of this mass are taught to the "priest "in his ordination" 361 appendix vii. a few of the principal instructions authorised by the a. a. liber hhh sub figura cccxli. continet capitula tria: mmm, aaa, et sss. i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord" the old comment 34. this prophecy, relating to centuries to come, does not concern the present writer at the moment. yet he must expound it. the hierarchy of the egyptians gives us this genealogy: isis, osiris, horus. now the 'pagan' period is that of isis; a pastoral, natural period of simple magic

er soul of the union of aiwaz and pan as god and god and beast the beast in aleister goat; mary &c: crowley. the identification as mother of the of matter and spirit in son of god, fertilized our doctrine. by the dove- or bull, swan &c. the doctrine of the regenerate incorruptible body. another sacrifice love is the magical crucifixion &c, as shall stain formula: sex as the key to the magical the tomb life "the tomb- the formula. death as temple of love the key to life "the tomb- the coffin or grave. another king horus (ra-hoor-khuit) the osiris (jesus &c) shall reign crowned child. the dying king (see fraser) and blessing no blessing= semen blessing= blood. longer be poured to the hawk-headed mystical lord. it may be presumptuous to predict any details concerning the next aeon after this

. i have thought this before, long ago, but can't get a satisfactory qabalah. 240 is a doubling of the pentagram, of course, and is a sixfold of 40, the number of repressive 'sealed-up' law. by our r.o.t.a, m r is the sea swallowing the sun, and the insertion of a tau would help this in a certain formula of "he lives in the sun" but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= v

ALEISTER CROWLEY THE OTO GNOSTIC MASS

two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he

positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three r

hild! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three

eir homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the international xii(3, march 9 8, new york be= the equinox iii(1 (detroit: universal, 1919) mtp= magick in theory and practice (paris

ALEISTER CROWLEY THE SWORD OF SONG

mptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning s summary. i flung out of chapel1* and church, temple and hall and meeting-room, venus bower and osiris tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 5 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse

. we are shown the heroic sisters in their painful task of restraining, always with the utmost gentleness of word and demeanour, the headstrong passions of the miserable king. lear, at first quiet in stating his fancied wrongs reg. i am glad to see your highness. lear. regan, i think you are; i know what reason i have to think so: if thou shouldst not be glad, i would divorce me from thy mother s tomb, sepulchring an adult ress (to kent. o! are your free? some other time for that. beloved regan, thy sister s naught: o regan! she hath tied sharp-tooth d unkindness, like a vulture, here (points to his heart. i can scarce speak to thee; thou lt not believe with how deprav d a quality o regan! reg. i pray you sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint

sibly jejune yet assurdly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1 browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2 crowley, tannha user. 5. god.3 hebrew \yhla, gen. iii. 5. 5. gods.4 hebrew \yhla, gen. iii. 5. the revisers, seeing this most awkard juxtaposition, have gone yet one step lower and translated both words by god. in other passages, however, they have been compelled to disclose their own dishonesty and translate \yhla by gods. for evidence of this the reader may look up such passages as ex. xv

been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so

ALEISTER CROWLEY EQ I 1

for more drawings. dazed and desperate, she picked up her portfolio, and went round to his office in bond street. he saw the leprous light of utter degradation in her eyes; a dull flush came to his face; he licked his lips. 108) the magician [translated from eliphaz levi's version of the famous hymn] o lord, deliver me from hell's great fear and gloom! loose thou my spirit from the larvae of the tomb! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. i bid the night conceive the glittering hemisphere. arise, o sun, arise! o moon, shine white and clear! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angel

. o my dove, my loved one! didst thou but approach as a wanderer in the wilderness, thine hair floating as a raiment of gold about thee, and thy breasts lit with the blush of the dawn! then would mine eyes fill with tears, and i would leap towards thee in the madness of my joy; but thou comest not. i am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. there is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there wealth taketh win

the beams of many colours irradiated from the l. v. x. through the night of reckoning hast thou passed,and thy path hath been wound around the land of darkness under the clouds of sleep. thou hast cleft the horizon as a babe the womb of its mother, and scattered the gloom of night, and shouted in thy joy "let there be light" now that thou has seized the throne, thou shalt pass the portals of the tomb and enter the temple beyond. 228 there thou shalt stand upon the great watch-tower of day, where all is awakenment, and gaze forth on the kingdom of the vine and the land of the houses of coolness. thou shalt conquer the empire of the sceptre, and usurp the kingdom of the crown, for thou art as a little child, and none shall harm thee, no evil form shall spring up against thee. for yesterday

ALEISTER CROWLEY EQ I 5

e manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last tw

ipations and the two and twenty privileges and the nine and forty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, that is transmuted in the athanor called dis

the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids. lo! two and twenty are the paths of the tree, but one is the serpent of wisdom; ten are the ineffable emanations, but one is the flaming sword. behold! there is an end to life and death, an end to the thrusting forth and the withdrawing of the breath. yea, the house of the father is a mighty tomb, and in it he hath buried everything whereof ye know. all this while there hath been no vision, but only a voice, very slow and clear and deliberate. but now the vision returns, and the voice says: thou shalt be called danae, that art stunned and slain beneath the weight of the glory of the vision that as yet thou seest not. for thou shalt suffer many 113 things, until thou art mightier than

ce and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: malkuth shall be uplifted and set upon the throne of binah. and this is the stone of the philosophers that is set as a seal upon the tomb of tetragrammaton, and the elixir of life that is distilled from the blood of the saints, and the red powder that is the grinding-up of the bones of choronzon. terrible and wonderful is the mystery thereof, o thou titan that hast climbed into the bed of juno! surely thou art bound unto, and broken upon, the wheel; yet hast thou uncovered the nakedness of the holy one, and the queen of heaven

mer is at hand. come away! for the aeon is measured, and thy span allotted. come away! for the mighty sounds have entered into every angle. and they have awakened the angels of the aethyrs that slept these three hundred years. for in the holy letter shin, that is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus, pure from his birth, the child of suffering, the father of justice, unto whom be the glory throughout all the aeon!24 come away! f

ALEISTER CROWLEY EQUINOX EQ I 1 2

at longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him,"see! he hath taken the road to damascus! that holy man answered, as he went quietly to the cemetery,"i will await him here! so, therefore, there is one place, o thou thief of my heart's love, adonai, to which thou must come at last; and that place is the tomb in which lie buried all my thoughts and emotions, all that which is "i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words,"post lux crucis annos patebo. so thou wilt enter in (as did frater n. n. and his co

ALEISTER CROWLEY EQUINOX EQ I 2 3

us verse are bathos and platitude, but these the sincerity of the writer and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are arranged in four boo

ALEISTER CROWLEY EQUINOX EQ I 2

nue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then, it may be, the eye will open upon him, and the tomb of his pyramid be unsealed. it is impossible in a few words to explain thoroughly this eclectic system; for each act and thought of the ritual demands an expert teacher, and even a good pupil might study for years before mastering the method. by which time he might not impossibly have discovered one of his own. howbeit, i must do my best; and if by that best i can help "the least of these lit

y i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew from under oak-leaves, so my strength was cast into the mire; for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clean forgotten the quest, my lover. but the tomb 100 of all these thoughts, the rancid and the rotten, proved in the end to be my womb wherein my lord and lover had begotten a little child to drive me, laughing lion, into the wanton wild! xxv this child hath not one hair upon his head, but he hath wings instead of ears. no eyes hath he, but all his light is shed within him on the ordered spheres of nature that he hideth; and in stead of mou

(1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending

lilean- fill me the cup of the poppy circean! ii hardly a glimmer to chasten the gloom. hardly a murmur of time at his loom. nothing of sense by the poppy-perfume. 191 boy, as you love me, i charge you to fold pipe over pipe into gardens of gold such as a god may be glad to behold. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as you love me, i charge you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name- hide it, o hide it, in flowers of flame! now in the balan

ALEISTER CROWLEY EQUINOX EQ I 3 2

th the altar, his head being towards the east "chief" mighty adeptus major, why in the centre "second" because that is the point of perfect equilibrium [by this system of question and answer the whole symbolism of the vault is explained. thus, the name of the founder signifies the rose and cross of christ, the fadeless rose of creation, the immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of the caverns, the mystic mountain of abiegnus; which is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. the meaning of abiegnus is explained as follow

completion of the great work. in the life of jesus christ the master, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. this is the tomb of the postulant (note geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and me

self descendeth for the second time and the man is united once more. the osiris "chief adept (not yet fully glorified, but in his death alive) formulates these ideas. the interchange of chief adept and postulant now takes place completely with the c hange of weapons. chief adept becomes isis, and instructs the osiris in chesed, her symbol. 231 it also shows the marriage of isis and osiris in the tomb, or that isis hath descended to restore her son to life. also isis in the pastos shows the winter and seed-time of earth_ isis is also persephone, be it well remembered! third aspirant seals all this in the ruach and synthesises all with "ex "deo nascimur &c &c. the altar and lid are restored, showing that the full glorification is not yet. the aspirant quits the portal, showing that to compl

ow well in touch with the higher soul in kether; but has not yet "begun" the great work. the pastos is without "for it will never be wanted again" but in south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into neschamah, and he nameth the name of the

ALEISTER CROWLEY EQUINOX EQ I 3

th is thine "attainment? i can do no better than to die! marsyas. indeed, that "i" that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. 18 marsyas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash spl

ALEISTER CROWLEY EQUINOX EQ I 4 3

e, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an

ee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! 78 the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is 'ware that, lackeyed by the devil-king, the beast- the questing beast- is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it

ALEISTER CROWLEY EQUINOX EQ I 4

. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was

ALEISTER CROWLEY EQUINOX EQ I 6 2

ter templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in

a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one

e, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certa

ALEISTER CROWLEY EQUINOX EQ I 6

dead in this eternal redressing. or if we must redress grievances, let us redress the great grievance, man misunderstanding man! laylah. let me go to my house "she tries to slip away] rinaldo. sit there["he puts her back very accurately] we worship one god, as you do. that is the essence of agreement. we have one prophet, as you have; there's little odds in a name. let our fools go worship at the tomb of our prophets, as your fools go worship at the tomb of yours; and let us break the heads only of those who break the peace. laylah. let me go to my house. you are breaking the peace now, and i will break your head["she has unloosened a stone from the well and strikes him. his cheek bleeds] rinaldo["unmoved] sit there. so this is my reading of the future. i who met you in hate shall leave yo

here naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113 the ordeal of ida pendragon "to i, j, and k" i the red hour there was myrrh in the honey of the smile with which edgar rolles turned from the fasade of the pantheon "aux grands hommes la patrie reconnaissante- he reflected that the grateful fatherland never gives her great men anything but a tomb. then the full blast of it struck him. the gargantuan jest! the solemn ass that had devised the motto; the laborious ass that had put it up there; the admiring asses that had warmed their skinny souls at the false fire of its pompous sentimentality. perhaps he was the first to see the joke! he rocked and reeled with laughter- to find himself caught, as he stumbled against a table, in the stur

ALEXANDRIAN BOOK OF SHADOWS OCCULT

farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine image be of love [kiss] by moon-ray's silver shaft of power, by green le

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ns the seventh chain in each scheme; each chain having achieved the fullest expression possible in the scheme, comes under the law of death, and obscuration and disintegration supervenes. in a cosmic sense and analogy, it is the law that governs the coming in of pralaya at the end of a system. it is the law that shatters the cross of the cosmic christ, and places the form of the christ within the tomb for a period of time. the principle of mutation. in concluding the above information about the laws, it is needful that we all recognise the extreme danger of dogmatising about these matters, and the risk of laying down hard and fast rules. much must remain unexplained and untouched, and much also will serve to raise only questions in our minds. comprehension is as yet impossible. until fourt

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

ceed. the temple can be glorified and the word be uttered forth within a chamber of life-giving force and not of death. through death to life, from struggle in the dark to building in the light! such is the plan. thus do we enter into life that is a death; pass onward through the door whose pillars twain stand there forever as a sign of strength and truth divine; thus do we enter quick within the tomb and die. thus are we raised again upon a word divine, upon a fivefold sign, and springing forth we live' then in relation to humanity, the old commentary says "the lords of the fifth great ray of mind have sent us on our way. the lords of the sixth great ray forced us to suffer in the cause, yet love it too, and through our deep devotion learn. the lords of the third great ray bring us, throu

dium of humanity and the christ spirit. steadily the love of christ will be shed abroad in the earth, and its influence will grow stronger during the coming centuries, until at the end of the aquarian age, and through the work of the seventh ray (bringing the pairs of opposites into closer cooperation, we can look for the "raising of lazarus from the dead" and the emergence of humanity out of the tomb of matter. the hidden divinity will be revealed. steadily all forms will be brought under the influence of the christ spirit, and the consummation of love will be brought about. owing to these three causes we have at this time a worldwide interest in sex, leading as a natural consequence to two things: first, to an outburst throughout the entire world, and primarily in our large centres of po

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s this that christ came to do to show us the nature of the "saved" life; to demonstrate to us the quality of the eternal self which is in every man; this is the lesson of the crucifixion and the resurrection: the lower nature must die in order that the higher may be manifested, and the eternal immortal- 123- from bethlehem to calvary copyright 1998 lucis trust soul in every man must rise from the tomb of matter. it is interesting to trace the idea that men must suffer in this world as the result of sin. in the east, where the doctrines of reincarnation and of karma hold sway, a man suffers for his own deeds and sins and "works out his own salvation, with fear and trembling."29 in the jewish teaching a man suffers for the sins of his forebears and of his nation, and thus gives substance to

) reveal to us. a company of men and women full of confidence, enthusiasm and courage, ready to face persecution and death, eager missionaries. what has given them this new character? not long before some of them had fled in dismay at the first threat of personal danger. when jesus was crucified they had lost the last glimmer of hope that he might prove to be the christ. when he was placed in the tomb, christianity was dead and buried too. now we meet these men and women a few weeks later and they are utterly changed. it is not that there is some faint return of hope among a few of them. all are completely certain that jesus is indeed the christ. what has happened to cause this transformation? their answer is unanimous: on the third day he rose from the dead."1 "christ is risen" is their c

nslated to glory. in the initiation ceremonies this burial and resurrection at the end of three days was a familiar ceremonial. history tells us of many of these sons of god who died and rose again, and finally ascended into heaven. we find, for instance, that "the obsequies of adonis were celebrated in alexandria (in egypt) with the utmost display. his image was carried with great solemnity to a tomb, which served the purpose of rendering him the last honours. before singing his return to life, there were mournful rites celebrated in honour of his suffering and his death. the large wound which he received was shown, just as the wound was shown which was made to christ by the thrust of the spear. the feast of his resurrection was fixed at the 25th of march."3 there is the same legend attac

he wound was shown which was made to christ by the thrust of the spear. the feast of his resurrection was fixed at the 25th of march."3 there is the same legend attached to the names of tammuz, to zoroaster, to esculapius. to the latter, ovid addressed the following words "hail, great physician of the world! all hail! hail, mighty infant who in years to come shall heal the nations and defraud the tomb. swift be thy growth, thy triumphs unconfined make kingdoms thicken and increase mankind. thy daring art shall animate the dead, and draw the thunder on thy guilty head- 145- from bethlehem to calvary copyright 1998 lucis trust then shalt thou die, but from the dark abode shalt rise victorious and be twice a god" 4 these words might have been appropriately addressed to christ, and they serve

e, death and resurrection is on the verge of achieving consummation. a new kingdom is coming into being; a fifth kingdom in nature is materialising, and already has a nucleus functioning on earth in physical bodies. therefore let us welcome the striving and struggling of the present time, for it is a sign of resurrection. let us understand the upheaval and the chaos, as humanity breaks out of the tomb of selfishness and individualism and comes to the place of living light and unity, for it is the resurrection. let us penetrate into the darkness with what light we have, and see humanity stirring, the dead bones coming to life, and the wrappings and bands being discarded, as spiritual strength and life pour into the race of men, for this is the resurrection. we are privileged to be present a

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

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

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

as you well know, the third stage, and behind them, therefore, lie three experiences: 1. the stage of "little chelaship" elementary, testing and disturbing. it is sometimes spoken of as the "stage wherein the roots of the man-plant are shaken; the stage in which they (up till now embedded) are loosened and air and light disturb the peace of ages. this is the peace of death, the age of stone, the tomb of life" 2. the stage of "chela in the light" about this stage i am now going to speak- 552- discipleship in the new age- volume i copyright 1998 lucis trust 3. the first initiation. this initiation ever precedes the stage of accepted discipleship. no master accepts a disciple and takes him into his ashram in whom the birth of the christ has not taken place. saul must become paul, as the chri

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

as always been here upon our earth, watching over the spiritual destiny of humanity; he has never left us but, in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only re-appear. it is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen and at the same time evade the vision of the believer. seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us, sharing with us the familiar usefulness and peculiar- 22- the reappearance of the christ copyright 1998 lucis trust

christ copyright 1998 lucis trust affirmations of other human minds who claim that they do understand and that they have the truth. he does not believe that their minds and their interpretations are any better than his. the same old formulas, the same old theologies and the same old interpretations are deemed adequate to meet man's modern needs and enquiries. they are not. the church today is the tomb of the christ and the stone of theology has been rolled to the door of the sepulchre. there is, however, no point in attacking christianity. christianity cannot be attacked; it is an expression in essence, if not yet entirely factual of the love of god, immanent in his created universe. churchianity has, however, laid itself wide open to attack, and the mass of thinking people are aware of th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

eling fact of the immortality of the soul, of the spiritual man. the emphasis during the past two thousand years has been on death; it has coloured all the teaching of the orthodox churches; only one day in the year has been dedicated to the thought of the- 82- the destiny of the nations copyright 1998 lucis trust resurrection. the emphasis in the aquarian age will be on life and freedom from the tomb of matter, and this is the note which will distinguish the new world religion from all that have preceded it. the festival of easter and the feast of pentecost will be the two outstanding days of the religious year. pentecost is, as you must well know, the symbol of right human relations in which all men and nations will understand each other and though speaking in many and diverse languages

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

its harshness and its note of fear and thus it ends illusion. and then again the two are one. iv. the seven mothers blend their light and make it six (refers to the lost pleiad, a.a.b) and yet the seven still are there. their light is different from the other lights. this light evokes response from that which shouts aloud `i am the densest point of all the concrete world (capricorn. a.a.b. i am a tomb; i also am the womb. i am the rock which sinks itself into the deep of matter. i am the mountain-top on which the son is born on which the sun is seen and that which catches the first rays of light' to me a messenger comes forth (mercury. a.a.b) and says `the dayspring from on high is on the way, sent by the father to the mother' upon his way unto this nether star we call the earth he stopped

, sent by the father to the mother' upon his way unto this nether star we call the earth he stopped at a bright sun where shines the light of love (sirius. a.a.b) and there received the accolade of love. so thus he brings bright gifts to man. for he is man himself and from these three (the pleiades, capricorn, mercury. a.a.b) man takes a nature which is his today. son of the mother, born from the tomb and showing after birth the light which he has taken from them all. then to the lower three he turns and to these souls in prison he in time becomes a messenger. thus does the lord of mercury repeat himself. the son descends again into the place of earth and iron. again he knows his mother. and thus the little one upon the littlest sphere becomes the greatest god. from the directing centre of

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

like a saint and probably was a disciple. again i was faced with the same problem with which jessie duncan had confronted me the problem of the love of god. what had god done about the millions of people down the ages, throughout the entire world, before christ came? had they all died unsaved and gone to hell? i knew the trite argument that christ, during the three days whilst his body was in the tomb went and "preached to the spirits in prison" i.e. in hell, but that didn't seem fair. why give them only one small chance lasting three days, after thousands of years in hell, because they happened to live before christ came? you can see, therefore, how little by little these interior questions were thundering in my spiritual ears. the next episode took place in quetta. i made up my mind that

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

: the use of the discovery in the handling of disease will, in almost the immediate future (from the occult angle) be regarded as little short of miraculous. this discovery of atomic liberation has been brought about by the activity of the first ray in relation to the incoming seventh ray and has its analogous situation in the liberation of the master at the fifth initiation (when the door of the tomb bursts wide open) and in the act of dying, when the imprisoned soul finds release. in the light of future scientific happenings, these ancient techniques will become much clearer, and in the meantime any explanation of their true "energetic import" would be meaningless. the new and coming terminology will throw light on the ancient formulas, and in time you will see how much can be conveyed t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

t human relations cannot be stopped. this is an era hitherto only dimly- 118- discipleship in the new age- volume ii copyright 1998 lucis trust sensed and which only the forward-thinking people of the world have desired. thus through the "centre which we call the race of men" the plan of love and light works out and strikes the death blow to evil, selfishness and separateness, sealing it into the tomb of death forever; thus also the purpose of the creator of all things will be fulfilled. no one can use this invocation or prayer for illumination and for love without causing powerful changes in his own attitudes; his life intention, character and goals will be changed and his life will be altered and made spiritually useful "as a man thinketh in his heart so is he" is a basic law in nature;

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ny of humanity; he has never left us, but in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only reappear. it is a spiritual fact that those- 391- the externalisation of the hierarchy copyright 1998 lucis trust who have passed from the cave of the tomb into the fullness of the resurrection life can be seen, and at the same time evade the vision of the believer; seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us and shared with us the familiar usefulness and peculiar characteristics of our civilisation and its many gifts to m

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

rment. the energy of destruction has its side of beauty when the spiritual values are- 56- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust grasped. that which has so grossly imprisoned the human spirit is disappearing; the rocky grave of humanity is breaking open and releasing men to a life of resurrection. forget not that in the interim between the tomb experience and the appearance in living form to his disciples, the master jesus went down into hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritual values and intelligently developing the divine purpose

les, the master jesus went down into hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritual values and intelligently developing the divine purpose. the stage is now being set for this. the crucifixion and the tomb experience lead eventually to resurrection and to life. the destruction is appalling, but it is only the destruction of the form side of manifestation in this particular cycle, and (a point which i would beg you not to forget) it is the destruction of much planetary evil, focussed for aeons in humanity as a whole and brought to the surface and precipitated into violent activity by a group of

one of the separating veils. the kingdom of heaven suffereth violence and the violent take it by force. this force, working in saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation. he was, we are told, completely blinded for three days, and this the esoteric records corroborate. this is a well-known correspondence to the three days in the tomb and one recognised by esotericists; it corresponds also to the penetration into the third heaven to which paul testified later in his life. he realised the nature of the law, as his later epistles demonstrate; he was brought to the feet of the initiator through the effect of love, and thus he availed himself of the two earlier rents in the veil. whilst thus reaching out to the light, he wrote

keep this fourfold picture and this threefold symbol clearly distinguished in their minds, for individual attainment and the group possibilities are both involved; each is, however, distinct; in the one case the master jesus is the participator, and in the other and the more esoteric occurrence it is the one who overshadows him, the christ. it was the master jesus who "died" and entered into the tomb, thus climaxing his long series of incarnations and ending by destruction the hold of matter on the spirit; through the tomb he passed into the hierarchy, and the destiny of the christian church was committed to him; that destiny still lies in his hands. but in the gospel story, it is the christ who is indicated as appearing after the resurrection and not the master jesus, except in the one b

ess; let them know that the present world conflict will be terminated. the perfect outcome of the conflict will necessarily be lacking, for perfection is not yet possible to man; nevertheless, a situation can be brought about which will permit the return of the christ into objective relation with mankind, and which will enable him to set about his task of resurrecting the human spirit, out of the tomb of materialism into the clear light of spiritual- 419- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust perception. for this, all men must work. a summation and forecast let me now summarise for you some of the points of importance in this instruction: 1. the fourth ray of harmony through conflict is a controlling factor in human affairs at all t

fifth initiation is the initiation of revelation; this signifies the power to wield light as the carrier of life to all in the three worlds, and to know likewise the next step to be taken upon the way of the higher evolution. this way is revealed to the initiate in a new light and with an entirely different significance when the fifth initiation is taken. it is the true time of emergence from the tomb of darkness and constitutes an entrance into a light of an entirely different nature to any hitherto experienced. development and revelation or (if you so prefer it) a developing revelation, form essentially the entire theme and objective of all activity upon our planet. this gives us a clue to the goal of the planetary logos. all life, from the first descent of the soul into incarnation, is

"re" again, and "surgere" to rise, therefore to rise again. yet a consultation with the dictionary shows that the prefix means "back to an original state" by rising. this return to an original state is pictured for us in the new testament under the story of the prodigal son, who said "i will arise and go to my father" and by the story of the resurrection in which the master jesus arose out of the tomb; the chains of death could not hold him. at that time of his "rising" a far more important event took place and the christ passed through the seventh initiation of resurrection and returned back to his original state of being to remain there throughout all the eternities. this is the true and final resurrection. the son of god has found his way back to the father and to his originating source

ANALYSIS OF THE 5 6 INITIATION

oint, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and

z, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death

sses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfected the gold within. the chief and the new adept exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marriage of isis and osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one

APOCALYPSE MOSES

and builded. chapter 41. 1 and god called and said 'adam, adam' and the body answered from the earth and said 'here am i, lord.'and god saith to him 'i told thee (that) earth thou art and to earth shalt thou return. 2 again i promise to thee the resurrection; i will raise thee up in the resurrection with every man who is of thy seed' chapter 42. 1 after these words, god made a seal and sealed the tomb, that no one might do anything to him for six days till his rib should return to him. then the lord and his angels went to their place. 2 and eve also, when the six days were fulfilled, fell asleep. 3 but while she was living, she wept bitterly about adam's falling on sleep, for she knew not where he was laid. for when the lord came to paradise to bury adam she was asleep, and her sons too, e

APOCRYPHON OF JOHN

ok fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise. and they said to him 'eat, that is at leisure' for their luxu

tercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 10 of 12 8/16/2006 5:17 pm "and the two archons he set over principalities, so that they might rule over the tomb. and when adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. he called him seth, according to the way of the race in the aeons. likewise, the mother also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the aeons which will come down. and he made them drink water of

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic po

i have met with nothing which gives the least colour to a supposition of gould that it arose in france: the chevalier du temple is its nearest analogy in that country, but the likeness resides in the fact that both orders or degrees have a certain memorial in the centre of the chapter or preceptory: we know that which it represents in at least one case and in the other, as we have seen, it is the tomb of the last grand master. but failing an origin in france it is still less likely that it originated elsewhere on the continent, as, for example, in germany. i conclude, therefore, that it is of british birth and growth, though so far as records are concerned it is first mentioned in america, in the minutes of a royal arch chapter, dated august 28, 1769. i have sought to go further back and s

ymbolism, no suggestion of a secret science behind the temple, no plan of restoring the order to its former glory, and, above all, to its former possessions. the issue is direct and simple, much too simple and far too direct for a continental source. moreover, the kind of issue would have found no appeal in france; for example, or germany, because there was no longer any need in fact to guard the tomb of christ, and there were no pilrims in the sense of crusading times. finally, they would not have allegorised on subjects of this kind. i am acquainted personally with nine codices of the ritual, outside those which belong to irish workings, past and present, an opportunity to examine which i am hoping to find. the most important are briefly these (1) that of the baldwyn encampment at bristo

BEHOLDERS OF NIGHT

ch ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. t

BLAVATSKY H P ANTHROPOGENESIS

ombatants. pollux finds his brother dying* in[[footnote(s "odyssey" xi. 298 to 305 "iliad" iii, 243* chants cypriaques, hyg. tal, 80. ovid "fasti" etc. see decharme's "mythologie de la grece antique* see brahma kalahamsa in book i. stanza iii, p. 78* see decharme's "mythologie" etc, p. 652* nem, x, 80 et seq. theocras, xxiv, 131* xxxiv, v. 5; theocritus, xxii, 1* apollodorus, iii. ii, 1* castor's tomb was shown in sparta, in days of old, says pausanias (iii, 13, 1; and plutarch says that he was called at argos the demi-mortal or demi-hero[[mizarchagetas (see plutarch, quaestiones graecae, 23[[vol. 2, page] 123 the allegory of castor and pollux. his despair he calls upon zeus to slay him also "thou canst not die altogether" answers the master of the gods "thou art of a divine race" but he g

plication" why, then, should man be excluded from that law of nature? bi-sexual reproduction is an evolution, a specialized and perfected form on the scale of matter of the fissiparous act of reproduction. occult teachings are preeminently panspermic, and the early history of humanity is hidden only "from ordinary mortals" nor is the history of the primitive races buried from the initiates in the tomb of time, as it is for profane science. therefore, supported on the one hand by that science which shows to us progressive development and an internal cause for every external modification, as a law in nature; and, on the other hand, by an implicit faith in the wisdom- we may say pansophia even- of the universal traditions gathered and preserved by the initiates, who have perfected them into a

fiery venom, and "mehophep" flying. but, although christian theology has always connected both (leviathan and saraph mehophep) with the devil, the expressions are metaphorical and have nought to do with the "evil one" but the word dracon has become a synonym for the latter. in bretagne the word drouk now signifies "devil" whence, as we are told by cambry("monuments celtiques" p. 299, the devil's tomb in england, draghedanum sepulcrum. in languedoc the meteoric fires and will-o'-the-wisps are called dragg, and in bretagne dreag, wraie (or wraith, the castle of drogheda in ireland meaning the devil's castle[[vol. 2, page] 207 kircher's dragon. of the third race. when, therefore, we are gravely asked by roman catholic writers to credit christopher scherer's and father kircher's cock-and-bull

tes to it his powers. everyone has heard of the famous roman embassy sent by the senate to the god of medicine and its return with the not less famous serpent, which proceeded of its own will and by itself toward its master's temple on one of the islands of the tiber. not a bacchante that did not wind it (the serpent) in her hair, not an augur but questioned it oracularly, not a necromancer whose tomb is free from its presence! the cainites and the ophites call it creator, while recognizing, as schelling did, that the serpent is 'evil in substance and its personification* yes, the author is right, and if one would have a complete idea of the prestige which the serpent enjoys to our own day, one ought to study the matter in india and learn all that is believed about, and still attributed to

h. then again turning round, anathematized her, re-became an atheist, and died cursing humanity, knowledge, and god, in whom he had ceased to believe. furnished with all the esoteric data to write his "war in heaven" he made a semi-political article out of it, mixing malthus with satan, and darwin with the astral light. peace be to his- shell. he is a warning to the chelas who fail. his forgotten tomb may now be seen in the mussulman burial ground of the joonagad, kathiawar, in india* the author talks of the active, fighting, damning jehovah as though he were a synonym of parabrahm! we have quoted from this article to show where it dissents from theosophic teachings; otherwise it would be quoted some day against us, as everything published in the theosophist generally is[[vol. 2, page] 246

well as that other one discovered by messecrates of stire, at lemnos "horrible to behold" according to philostratus (heroica, p. 35. is it possible that prejudice would carry science so far as to class all these men as either fools or liars? pliny speaks of a giant in whom he thought he recognised orion, the son of ephialtes (nat. hist, vol. vii, ch. xvi. plutarch declares that sertorius saw the tomb of antaeus, the giant; and pausanias vouches for the actual existence of the tombs of asterius and of geryon, or hillus, son of hercules- all giants, titans and mighty men. finally the abbe pegues (cited in de mirville's pneumatologie) affirms in his curious work on "the volcanoes of greece" that "in the neighbourhood of the volcanoes of the isle of thera, giants with enormous skulls were fou

arene continent" which included madagascar, stretching north and south, is spoken of, and the existence of another ancient continent running "from spitzbergen to the straits of dover, while most of the other parts of europe were sea bottom" is taught* the latter corroborates, then, the occult teaching which shows the (now) polar regions as the earliest of the seven cradles of humanity, and as the tomb of the bulk of the mankind of that region during the third race, when the gigantic continent of lemuria began separating into smaller continents. this is due, according to the explanation in the commentary, to a decrease of velocity in the earth's rotation "when the wheel runs at the usual rate, its extremities (the poles) agree with its middle circle (equator, when it runs slower and tilts i

BLAVATSKY H P COSMOGENESIS

t only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for

o ask which of the egyptian religions they are talking about? is it of the egyptian religion of the 4th dynasty, or of the egyptian religion of the ptolemaic period? is it of the religion of the rabble, or of that of the learned men? of that which was taught in the schools of heliopolis, or of that other which was in the minds and conceptions of the theban sacerdotal class? for, between the first tomb of memphis, which bears the cartouche of a king of the third dynasty, and the last stones at esneh under caesar-philippus, the arabian, there is an interval of at least five thousand years. leaving aside the invasion of the shepherds, the ethiopian and assyrian dominions, the persian conquest, greek colonization, and the thousand revolutions of its political life, egypt has passed during thos

of that writer. and now, six or seven years later, this is what mr. staniland wake writes on p. 93 of his paper, on "the origin and significance of the great pyramid "the so-called king's chamber, of which an enthusiastic pyramidist says 'the polished walls, fine materials, grand proportions, and exalted place, eloquently tell of glories yet to come- if not, the chamber of perfections of cheops' tomb, was probably the place to which the initiant was admitted after he had passed through the narrow upward passage and the grand gallery, with its lowly termination, which gradually prepared him for the[[footnote continued on next page[[vol. 1, page] 318 the secret doctrine "farrago of absurd fiction and superstitions" as the brahminical literature is generally termed, will endeavour to learn t

to answer its sacred character. a goose, or even a swan, may appear unfit, no doubt, to represent the grandeur of the spirit. nevertheless, it must have had some deep occult meaning, since it figures not only in every cosmogony and world religion, but even was chosen by the mediaeval christians, the crusaders, as the vehicle of the holy ghost supposed to lead the army to palestine, to wrench the tomb of the saviour from the hands of the saracen. if we are to credit professor draper's statement in his "intellectual development of europe" the crusaders, led on by peter the hermit, were preceded, at the head of the army, by the holy ghost under the shape of a white gander in company of a goat. the egyptian god of time, seb, carries a goose on his head. jupiter assumes the form of a swan and

f evil, and of the devil, only during the middle ages. the early christians- besides the ophite gnostics- had their dual logos: the good and the bad serpent, the agathodaemon and the kakodaemon. this is demonstrated by the writings of marcus, valentinus, and many others, and especially in pistis sophia- certainly a document of the earliest centuries of christianity. on the marble sarcophagus of a tomb, discovered in 1852 near the porta pia, one sees the scene of the adoration of the magi "or else" remarks the late c. w. king in "the gnostics "the prototype of that scene, the 'birth of the new sun" the mosaic floor exhibited a curious design which might have represented either (a) isis suckling the babe harpocrates, or (b) the madonna nursing the infant jesus. in the smaller sarcophagi that

like brahma-prajapati, adam kadmon, ormazd, and so many other logoi, the chief and synthesis of the[[vol. 1, page] 437 cosmic gods. group of "creators" or builders. before osiris became the "one" and the highest god of egypt he was worshipped at abydos as the head or leader of the heavenly host of the builders belonging to the higher of the three orders. the hymn engraved on the votive stela of a tomb from abydos (3rd register) addresses osiris thus "salutations to thee, osiris, elder son of sib; thou the greatest over the six gods issued from the goddess noo (primordial water, thou the great favourite of thy father ra; father of fathers, king of duration, master in the eternity. who, as soon as these issued from thy mother's bosom, gathered all the crowns and attached the uraeus (serpent

BLUE EQUINOX

arzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 65 liber lxv liber cordis cincti serpente sub figur ynda i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the temp

s. all this is enclosed within a great veil. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he

positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of+ iron, i say unto thee, arise. in the name of our lord the+ sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three

hild! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three

ses all within the veil. with the lance he makes crosses on the people thrice, thus. the priest: the+ lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. the equinox 270 he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formul of the mass are taught to the priest in his ordination. 271 nekam, adonai! the preceptor s address to his templars to sir james thomas windram love, the saviour of the world, must be scourged with many rods, from it

BUDGE E

ront of her at right angles to her body, and wearing the feather of maat on her head (see p. 87. 2. a group of nine large axes (four are broken away, the foremost surmounted by the crown of the north, and the hindmost by the crown of the south (see pp. 87, 91. the mutilated speech of the god written above them reads "give me thy hand (i.e, help me) amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods who have come into being from my flesh, and have not come p. 102 into being from your own forms, and who are firm in respect of your food, i avenge you, do ye avenge me" 3. the god who is the "guardian of those who are submerged (see pp. 91, 95. 4. the god satiu (see p. 95. 5. the god ankh-ab hawk-headed (see p. 95. 6. the god bath-resth) cro

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped

t flow and make the world a better place. 1- the origins and practice of witchcraft [insert pic p014- a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made t

COLLIER IRENE CHINESE MYTHOLOGY

the suns laugh at the grand archer yi? a: they considered him a lowly court servant, whereas they were children of the gods. q: why was the last sun spared? a: the peasants needed one sun remaining to give them light and warmth. 70 expert commentary the archer yi was an important character in ancient mythology. classical texts mention him frequently as a key figure. pictures of him appear on many tomb sculptures, shooting at the ten suns. the shang dynasty believed in ten suns. professor sarah allen of dartmouth college presents one explanation: when the zhou [a dynasty that ruled from 1027 221 b.c, who believed in one sun, conquered the shang, the myth lost its earlier meaning. people continued to believe in ten suns which rose in sequence from the branches of the mulberry [fusang] tree i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

edclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rome and dated between the first and fourth centuries ad the inscription read "i am a son of the earth and the stars of the sky, but i am of the celestial race. may the knowledge be passed on!"11 the birth of y'shua (jesus, as described in the gnostic gospels, also has similarities to modern day et experiences. the protoevangelion of james is the oldest of the gnostic gospels which w

t and the late prime minister rabin, combined to offer the palestinians the 'gift' of long-term slavery dressed up as 'freedom. the skull and bones society this is an important society within the elite pyramid which has tremendous influence within the united states. it is run with the strictest secrecy from its headquarters at yale university, in a windowless mausoleum appropriately known as 'the tomb' where the members meet twice a week during term time. the detailed history of the skull and bones is a mystery, but it is believed to have been introduced into the us more than 150 years ago as chapter 322 of a german secret society and was also known at one time as the brotherhood of death. the illuminati in disguise. the symbolism of the initiation ceremony would appear to indicate at leas

rrible story is told in an internal history of the skull and bones society. it was quoted to ned anderson, the tribal chairman of the san carlos apache tribe, when he was negotiating to have geronimo's remains returned to the tribe's custody. a 1989 article in the new yorker said that "one bonesman .recalled during the early 70s seeing perhaps 30 skulls, not all of them human, scattered about the tomb. this is the mentality which goes on to enjoy positions of power within the american administration- in george bush's case, the presidency. once again it is a mentality, a vibratory state, that can be locked into the prison warders frequency. fifteen students a year are hand picked to join the skull and bones. they are selected in their junior year, but only become members in their senior yea

DAVID ICKE CHILDREN OF THE MATRIX

"sides" were funded and controlled by the same people operating through wall street and the city of london. the story of "jesus" is another outstanding case, probably the best. the christian religion is based entirely on belief in the historical, literal, existence, of a jewish man who was born to a virgin mother, performed countless "miracles, died on a cross to save us all, disappeared from his tomb after three days, and then ascended to heaven to be with his dad. over the best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story a

t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now t

33 ibid 34 ibid 35 ibid designer history 29 36 ibid 37 ibid 38 ibid 39 ibid 40 ibid 41 ibid 42 mark amaru pinkham, the return of the serpents of wisdom (adventures unlimited, kempton, illinois, 1996, p 8 43 ibid, p 9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books

he waters of the nile. this "kheb beast" has been translated as hippopotamus. but, as waddell points out, the word "kheb" in egyptian also means wasp or hornet.42 pictographs relaying this story portray an insect that looks remarkably like a wasp or hornet and very unlike a friggin' hippo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his "tomb (in truth his memorial or cenotaph) at abydos in egypt can therefore be translated as follows (another of his names, manash or minash, is used here "the king manash (minash, the pharaoh of mushsir (egypt, the land of the two crowns, the perished dead one in the west, of the (sun) hawk race, aha manash (or minash) of the lower (or sunrise or eastern) and of the sunset (or upper or western) wat

, including so called "cup-marked" inscriptions on stones at newgrange, which are virtual replicas of those found in early sumerian and hittite seals.47 waddell confirmed his theory when he found sumerian inscriptions on pre-historic stones at a gravesite at knock-many("hill of the many) near clogher on the southern border of county tyrone. he found them to be virtually identical to those on the "tomb" of menes at abydos.48 one of the stones even had the same monogram of the name "urani" and a pictograph of the cause of death. a hornet.49 knock-many would seem to be the true grave of menes, ruler of the sumerian empire, which included britain and ireland. unfortunately, these inscriptions were destroyed at knock-many when they were cleared of lichen with the use of corrosive chemicals supp

of an unsuccessful expedition to find a lost city of the uigher empire under the sands of the gobi desert. he said he was initiated into the sun/moon brotherhood of central asia and was told that the founders of this brotherhood had come from mars in ancient times.19 james churchward says that the uigher empire were former lemurians. later a russian archaeologist called professor kosloff found a tomb of ancient artefacts in the same area of the gobi desert. these included a painting of a ruler and his queen and he estimated the work to be some 18,000 years old- at least.20 there was also an emblem of a circle with a cross, and at the centre was a symbol similar to the greek letter, mu. an expedition by the american museum of natural history in 1993 found a mysteriously large number of din

nd of the lions".21 thor is depicted on ancient carvings symbolically fighting and taming "lions" in this battle with the phrygians (figure 19) and so we have the symbolic hebrew story of dan-iel taming the lion. thor was also "midas, the king who turned everything into gold with the "midas touch".22 his victory over the phrygians was commemorated in those ancient lands in a monument known as the tomb of midas, although it is not actually a tomb. on it are nine enormous crosses of st george (another name for thor-indara) and dates to about 1000bc.23 figure 19: this image of thor or oar defeating the symbolic lions of phrygia("the land of the lions) was carved in ivory on the handle of a knife around 3350bc the dragon queens 153 the red cross one of the common themes from lemuria, atlantis

DAVID ICKE THE BIGGEST SECRET

tions aseach copied the original story differently, or changed it on purpose. and secondly theresurrection is yet more sun symbolism from the ancient religions. in persia, longbefore christianity, they had a ritual in which a young man, apparently dead, was95restored to life. he was called the saviour and his sufferings were said to have ensuredthe salvation of the people. his priests watched his tomb until midnight on the equinoxand they cried: rejoice, 0 sacred initiated! your god is risen. his death and sufferingshave worked your salvation. the same tale was told in egypt about horus and in indiaabout khrishna a thousand years before christianity. the bible tells us that jesus willreturn on a cloud and what do we see among the clouds? the sun. the tomb of jesus issymbolic of the darknes

erusalem. his mother, helena, was dispatched to the city to* american readers, i understand, do not know the meaning of the british term, bollocks. how can i explainit? i guess you must be joking is the cleanest translation i can think of. 110track down the places and relics of the christian story. it was she who claimed to havefound the exact locations of the birth of jesus, the crucifixion, his tomb and where heascended into the sky. you can still find them all on the guided tour of jerusalem!constantine built a basilica in 326 ad on the site his mother said the crucifixion tookplace and on the same spot today stands the church of the holy sepulchre whichattracts millions of christians to see where jesus died on the cross. helena alsoclaimed to have found the three wooden crosses around

p 33.15geneset, p 36.16ibid.17the templar revelation, p 43.18ibid.19holy blood, holy grail, p 27.20ibid, p 159.21ibid.22quoted by francis king in satan and swastika (mayflower books, london, 1976).23holy blood, holy grail, p 29.24ibid, p 97.25ibid.26geneset, p 33.27ibid, p 33.28 the womans encyclopaedia of myths and secrets, pp 866, 867.29ibid.30ibid.31richard andrews and paul schellenberger, the tomb of god (little brown, london, 1996, p177.32ibid, p 187.33ibid, p 182.34ibid, p 259.35ibid, pp 172, 173.156chapter eightsame face, different maskin the years before the templars arrived in force from france, robert the brucescampaign against the english had been pretty disastrous. he was forced to seek refugein the perthshire mountains and later in argyll. from there he headed for kintyre andt

th the zimbawedictator, robert mugabe, began while oreilly was still chairman of heinz and mugabewill still put a giant-sized can of heinz beans on his head to amuse visitors to the statehouse.7 in 1992, mugabe joined oreilly at his mansion in county kildare, ireland, andthese two jesuit-educated initiates celebrated high mass in a medieval private chapelbuilt around a crusaders (knights templar) tomb.8 oreilly and his business associateshave since bought a 60% stake in associated newpapers of zimbabwe (anz) with theintention of launching a new english language daily.9the agenda todaythe control and manipulation of the media and the other institutions which directhuman thinking and perception is not only to achieve power for powers sake, there is amuch bigger reason for it. the agenda is f

en found in the shinto religion in japan and inancient china. anath, the legendary sister of baal, was portrayed festooned withsevered heads along with human hands hanging from her girdle, the same as the mothergoddesses of mexico and india.5written texts of ancient egypt reveal many kinds of sacrifice and torture, which laterbecame widespread.6 the egyptians would sacrifice red-headed men on the tomb ofosiris because red was the colour associated with set, the egyptian version of satan.some rituals recalled by people today who have suffered indescribably in these horrors,mirror those detailed in the egyptian book of the dead and include keeping hearts in ajar.7 the hearts were placed on the scales in egypt to be weighed for judgement by thegoddess, maat. this is the real meaning of the wo

nited states secretary of state, madeleinealbright, the high priestess of american politics, should make a pilgrimage tocapitoline hill on her first official visit to europe after her appointment. capitol hill isnot a political building, it is a temple to the satanic brotherhood and underneath its stpauls dome is a crypt room. beneath the floor of the crypt, marked by a pentagramstar, is a vacant tomb. they say this was meant for george washington, who decided tobe buried elsewhere, but there is more to it than that. the bodies of kennedy, lincoln,mckinley, garfield, harding, taft, hoover, wilson, stevens, dewey, pershing,macarthur, uenfant and two unknown soldiers have all been placed on the catafalquefound in the tomb.7 a catafalque for those, like me, who had never heard the word, isthe

. the bodies of kennedy, lincoln,mckinley, garfield, harding, taft, hoover, wilson, stevens, dewey, pershing,macarthur, uenfant and two unknown soldiers have all been placed on the catafalquefound in the tomb.7 a catafalque for those, like me, who had never heard the word, isthe structure on which the body is carried during a funeral procession or placed on forlying in state. the same format of a tomb under a dome is the tomb of st peter beneaththe basilica at the v atican. the congress building is a temple to a secret society which,under many names, originates in the ancient world. within the washington street plan,centred on capitol hill and the white house, are astrological symbols (which relateexactly to where certain constellations appear in the sky, hexagrams, satanicpentagrams, squa

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the p

DAVIDSON DAN SHAPE POWER

material of the great pyramid was granite with a white limestone casing. table 4.1-1 summarizes some very interesting facts about the great pyramid. the great pyramid is an anomaly in time and space, since it embodies scientific facts not discovered until many thousands of years after it was first constructed. table 4.1-1 some interesting facts about the great pyramid 4.2 great pyramid was not a tomb the great pyramid was never built or used as a tomb for some egyptian royalty or anyone else. nothing was ever found in the pyramid resembling egyptian tombs. the pyramid was built with air passages, no tomb or other pyramid was built with air passages for the dead to breath. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the

was built with air passages, no tomb or other pyramid was built with air passages for the dead to breath. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test advanced adepts. some believe that it is an interstellar beacon to guide alien spacecraft to planet earth. whatever the great pyramid is, it is not a tomb nor has it ever been. as a minimum, it is a testimony that advanc

DIABOLUS

gypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in

DION FORTUNE PSYCHIC SELF DEFENSE

parted; but it was a very different affair when i visited it in the desolation of a bleak spring day after its long winter solitude. it had charged up again, and was as formidable as anyone could wish. i should hesitate, therefore, to say that because the mummies and i have never struck sparks when we met in the british museum, that their reputation is groundless. at the time that tut-ankh-amen's tomb was being opened i said to myself, if the mummy's curse does not work in this case, i shall lose my faith in occultism. we all know how it has worked, even unto the third and fourth generation. no novelist, deriving his ideas of ancient egypt from an encyclopedia article on egyptology and some photographs, would have dared stretch the long arm of coincidence anything like as far. the egyptian

fear; the worst that they will yield to psychic investigation is a vision of labour disputes in a mass- production factory. i have, however, heard of a very wonderful psychometric reading which was obtained from a mummy which, when subsequently unrolled, was found to consist entirely of french newspapers of recent date! i have always been greatly amused by the indignation of egyptologists against tomb robbers. after all, is there any distinction between the earlier and later visitors to a tomb save that one lot work by day and the other by night? in the view of the people who made the tomb, and spared nothing to render it inviolate and preserve the peace of their dead, the workers by night would probably be preferred, for they merely robbed, and did not strip and expose the nude bodies to

being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus making an artificial elemental which is endowed with an independent life of its own. if we want to know something of the efficacy of curses, we have only to consider the record of the men who were connected with the opening of the famous tut-ankh-amen tomb. there are many other cases equally well authenticated. one can become exposed to occult unpleasantness either by thwarting or in some other way falling foul of an un scrupulous occultist, or by getting oneself involved with a dubious occult fraternity. in the case of a quarrel with an occultist, in addition to the ordinary human motives for an abuse of power, one has to reckon with the fact

DONALDTYSON NOMICON

heard monstrous things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged wher

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ee d michen, hist. inschriften, bll. 25-37; maspero, recueil, t. i, p. 195 ff; and copies of lines 379-99 occur in the papyri of mut-hetep (british museum, no. 10,010) and nefer-uten-f (paris, no. 3092, see naville, todtenbuch, bd. i, bl. 197; aeg. zeitschrift, bd. xxxii, p. 3; and naville, einleitung, pp. 39, 97. in the xxvith dynasty we find texts of the vth dynasty repeated on the walls of the tomb of peta-amen-apt, the chief kher-heb at thebes (see d michen, der grabpalast des patuamenap in der thebanischen nekropolis, leipzig, 1884-85; and also upon the papyrus written for the lady sais, about a.d. 200 (see dev ria, catalogue des mss. gyptiens, paris, 1874, p. 170 no. 3155. signor schiaparelli's words are-"esso scritto in ieratico, di un tipo paleografico speciale: l' enorme abbondanz

hieroglyphics and in hieratic, and it was much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remains found in egypt prove that the ancient egyptians took the utmost care to preserve the bodies of their p. xi dead by various processes of embalming. the deposit of the body in the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in

g prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed anoth

h, bd. i, b1. 76, l 52. 4 lepsius, todtenbuch, bl. 25, 1. 31. 6 "the most remarkable chapter is the 64th. it is one of the oldest of all, and is attributed, as already stated, to the epoch of king gaga-makheru or menkheres. this chapter enjoyed a high reputation till a late period, for it is found on a stone presented to general perofski by the late emperor nicholas, which must have come from the tomb of petemenophis] in the el-assasif] and was made during the xxvith dynasty some more recent compiler of the hermetic books has evidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169

m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue de l'histoire des religions, t. xv, p. 299, and tudes de mythologie, t i, p. 368. 6 todtenbuch (einleitung, p. 139. mr. renouf also holds this opinion, trans. see. bibl. arch, 1803, p. 6* i.e, the "chief reader" many of the inscriptions on whose tomb have been published by d michen, der grabpalast des patuamenap; leipzig, 1884, 1885+ i.e, asas f el-bahr yeh, or asasif of the north, behind d r el-bahar, on the western bank of the nile, opposite thebes] p. xv the oldest in the book of the dead; the former basing his opinion on the rubric' and the latter upon the evidence derived from the contents and character of the text; but maspero, whil

f seker-kha-baiu at sakkara. here we have a man who, like shera, was a "royal relative" and a priest, but who, unlike him, exercised some of the highest functions of the egyptian priesthood in virtue of his title xerp hem (on the] see max m ller, recueil de travaux, t. ix, p. 166; brugsch, aegyptologie, p. 218; and maspero, un manuel de hi rarchie gyptienne, p. 9) among the offerings named in the tomb are the substances# and# which are also mentioned on the stele of shera of the iind dynasty, and in the texts of the vith dynasty. but the tomb of seker-kha-baiu is different from any other known to us, both as regards the form and cutting of the hieroglyphics, which are in relief, and the way in which they are disposed and grouped. the style of the whole monument is rude and very primitive

elle d'une extr me antiquit. rien en effet de ce que nous sommes habitu s voir dans les autres tombeaux ne se retrouve ici. le monument. est certainement le plus ancien de ceux que nous connaissons dans la plaine de saqqarah, et il n'y a pas de raison pour qu'il ne soit pas de la ire dynastie" les mastaba de l'ancien empire; paris, 1882, p. 73. because there is no incontrovertible proof that this tomb belongs to the ist dynasty, the texts on the stele of shera, a monument of a later dynasty, have been adduced as the oldest evidences of the antiquity of a fixed religious system and literature in egypt. 3. many of the monuments commonly attributed to this dynasty should more correctly be described as being the work of the iind dynasty; see maspero, geschichte der morgenl nsdischen v lker im

ELLIS LOW TWELVE 1907

tarter 1 en i ears 97 failed to hear the awful crash, which pierced the walls of the jail "you cannot imagine the breathless hush which came over us when the door opened and we caught sight of the orderly with the little slip of paper in his hand. when the names -were pronounced, the scene which i have described invariably followed. it is said that men can become accustomed to anything, but that tomb-like pause as we concentrated all our faculties upon the dread form as he was about to pronounce the doom of two of our number never lost its deadly intensity. there was always a moment or two when i do not believe a :man in the room breathed "one dismal, drizzly morning, when we were all shivering with cold, the messenger of fate seemed to shout with more fiendish loudness than ever before"'

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the practice, common among hottentots, hindus, native americans, and many other peoples, of carrying the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the tomb to the hearth, so that the soul might return if it desired to do so. among many peoples, the names of the departed (in some mysterious manner bound up with the soul, if not identified with it) are not mentioned by the survivors, and any among them possessing the same name change it for another. apparitions appeared in many shapes; it might take a human form, or the form of a beast, bird, or f

place as the celtic otherworld across the ocean. as a legend and a tradition, that of arthur is undoubtedly the most powerful and persistent in the british imagination. it has employed the pens and enhanced the dreams of many of the giants of english literature from the time of geoffrey of monmouth to the present day. some claim arthur was buried at glastonbury, and tourists who visit are shown a tomb site and may purchase the replica of a cross with an inscription concerning arthur. sources: de troyes, chretien. arthurian romances (erec and enide; cliges; yvain; lancelot. london, 1914. lacy, norris j, ed. the arthurian encyclopedia. new york: garland publishing, 1986. reiss, edmund, louise horner reiss, and beverly taylor. arthurian legend and literature: an annotated bibliography. new yo

ter may succeed in convincing the writer of his sincerity, erudition, and high moral purpose. he has his own means of identification. from the sensation produced in the hand the automatist recognizes the presence of the well-known control of the appearance of an intruder. occasionally the writing is attributed to preposterous sources. victor hugo received automatic messages from the shadow of the tomb and the ass of balaam. and jules bois quoted questions in le mirage moderne to which the lion of androcles gave the answers. the communicator often avails himself or herself of the services of an amanuensis who appears to have more skill in performing the psychic feat of communication. in the seances of stainton moses, rector acted as amanuensis for imperator and many others, producing a larg

the egyptian conception of the soul, which, in the form of a man-headed bird, left the body after death and winged its flight to the gods. it returned at intervals to the mummy for the purpose of comforting it and reassuring it concerning immortality. sometimes carved on the lid of mummy cases, it might be depicted grasping the ankh and the nif; occasionally it was represented as flying down the tomb shaft to the deceased or perched on the breast of the mummy. in the book of the dead, a chapter promises abundance of food to the ba. the ba, or soul, should not be confused with the ka, the human double. in egypt the human had both. after death, the ba left the body. the ka remained in the tomb and ventured forth in the likeness of the deceased to haunt family and friends. sources: the book

a demon who had once been beautiful and was in the habit of deceiving lovers, working evil on them. a hag, labartu, haunted mountains and marshes and children had to be charmed against her attacks. she also had a human history. another belief prevalent in babylonia was that the spirits of the dead could be conjured from their graves to make revelations. in the gilgamesh epic, the hero visits the tomb of his old friend and fellow warrior ea-bani. the ghost rises like a weird gust of wind and answers the various questions with great sadness. babylonian vision of the future life was colored by profound gloom and pessimism. it was even the fate of the ghosts of the most fortunate and ceremonially buried dead to live in darkness, amid dust. the ghost of ea-bani said to gilgamesh: were i to inf

f paintings of tables laden with food and drink, with inscriptions attached conveying the idea of boundless liberality. inscriptions like the following are extremely common. to the ka [essential double or soul] of so-and-so, 5,000 loaves of bread, 500 geese, and 5,000 jugs of beer. those dedications cost the generous donors little, as they merely had the objects named painted upon the wall of the tomb, imagining that their ka or astral counterpart would be eatable and drinkable by the deceased. this of course is merely an extension of the neolithic conception that articles buried with a man had their astral counterparts and would be of use to him in another world. pictorial representation played a considerable part in the magical ritual of the book of the dead. one of the pleasures of the

lf of the eighteenth century in the cemetery of st. medard, paris. it was initiated by the jansenists, a religious group suffering much persecution at the hands of the government and the church. the outbreak began with a few isolated cases of miraculous healing. one was the case of a mlle. morsaron, a paralytic, who had for her confessor an enthusiastic jansenist. he recommended that she seek the tomb of st. francis de paris in the cemetery of st. medard. after she had gone there a few times, she recovered her health. the news spread abroad, and other cures followed. violent convulsions became a feature of the crisis that preceded these cures. at length, the healing of an unusually obstinate case at the tomb of st. francis preceded by a crisis of more than ordinary severity, was the signal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

possible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us accus- macro-pk encyclopedia of occultism& parapsychology. 5th ed. 954 tom ourselves to regard death as a form of life which we do not as yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our minds will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. maeterlinck died may 6, 1949. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. ebon, martin. they knew the unknown. new york: new american library, 1971. maeterlinck, maurice. the great secret. new hyde park, n.y: university books, 1969. the unknown guest

right and left cheeks. she spent miserable years at the home of her parents in constant suffering and religious meditation. on april 29, 1923, the beatification day of st. therese de lisieux, she suddenly recovered her sight. on may 3, 1923, an ulcer between the toes of her left foot that might have caused the foot to be amputated was unaccountably healed after she put three rose leaves from the tomb of st. therese in the bandage. on may 17, 1925, the canonization day of st. therese, she saw a light and heard a voice that comforted her and assured her that she would be able to sit up and walk. she sat up immediately and afterward could walk about the room with the help of a stick and a supporting arm. on september 30 she dispensed with this support and went to church alone. in december sh

she abstained even from this drop of water. nevertheless she retained her normal weight. but four roman catholic sisters declared on oath that during the friday ecstasies neumann lost four pounds of weight, which she regained by the following thursday without taking nourishment in any form. on august 15, 1927, neumann had a vision of the death, burial, and ascension of mary. she visualized mary s tomb at jerusalem and not at ephesus, as usually assumed. in the socialist and communist presses of germany, russia, and austria, many libellous statements and quasiexposures were published about neumann. whenever they were followed by suits for libel the editors were found guilty and sentenced to imprisonment and fine. neumann was something of an embarrassment to the nazis during world war ii, an

acent countries adopted the belief that paradise was situated in kashmir. they believed the first man was driven from it, he and his wife wandered separately for some time, then meeting at a place called bahlaka, or balk. two gigantic statues, which the moslems said were yet to be seen between bahlaka and bamiyan, represented adam and eve. a third statue was that of their son seish or seth, whose tomb, or its site, was pointed out near bahlaka. some writers maintained that paradise was under the north pole. they argued over the idea of the ancient babylonians and egyptians that the ecliptic or solar way was originally at right angles to the equator, and so passed directly over the north pole. some moslems speculated that it was in one of the seven encyclopedia of occultism& parapsychology

ough a shaft on the north side, where a descending corridor leads to an unfinished chamber with a blind passage; an ascending corridor leads to what is called the queen s chamber, containing two-dead end shafts, and eventually to the grand gallery, 100 feet long and 30 feet high, and the king s chamber, containing an empty sarcophagus. it is thought that it originally contained a mummy, rifled by tomb robbers who surmounted the granite plugs, false passages and other precautions of the pyramid builders. occult speculations regarding the great pyramid have arisen mainly around its construction, dimensions, and possible use. it is certainly a remarkable engineering feat, and it has been suggested that it could have been achieved only by supernormal techniques, such as levitating the great bl

e passages and other precautions of the pyramid builders. occult speculations regarding the great pyramid have arisen mainly around its construction, dimensions, and possible use. it is certainly a remarkable engineering feat, and it has been suggested that it could have been achieved only by supernormal techniques, such as levitating the great blocks of stone by mysterious occult force. however, tomb paintings, tool marks on stone, and quarry workings suggest more conventional technology. ruins found near the pyramid are thought to have been the barracks for about 4,000 skilled workmen. the heavy work could have been done by conscripted labor, as depicted on other tomb paintings. one such painting depicts about 172 men shifting a sixty-ton statue. the stones were probably moved on sleds a

ted a house of the holy ghost, healed the sick, and initiated further members, then, calling themselves missionaries, went to the various countries of europe to disseminate their wisdom. in course of time, c. r. c. died, and for 120 years the secret of his burial place was concealed. the original members also died one by one, and it was not until the third generation of adepts had arisen that the tomb of their illustrious founder was unearthed during the rebuilding of one of their secret dwellings. the vault in which this tomb was found was illuminated by the sun of the magi, and inscribed with magic characters. the body of the illustrious founder was discovered in perfect preservation, and a number of marvels were discovered buried beside him, which convinced the existing members of the f

EVERBURNING LAMPS

t it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the des

t ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but on

eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power unknown to us "historie de la magie" p. 57. mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually pa

a spherical dome, in which he caused to burn a perpetual flame of fire in her honour; but in what manner this flame was produced we have no knowledge. nathan bailey, in his "brittanic dictionary" 1736, remarks that in the museum of rarities at leyden, in holland, there were two of these lamps, only partially destroyed. a lamp still burning was found during the papacy of paul iii, about 1540, in a tomb in the appian way at rome, supposed to be that of tulliola, the daughter of cicero. the tomb was inscribed "tulliolae filiae meae" she died b.c. 44; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see "pancirollus, rerum memorabilium deperditarum" vol. i, p. 115, franci

and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see "pancirollus, rerum memorabilium deperditarum" vol. i, p. 115, franciscus maturantius, hermolaus, and scardeonius. such a lamp is stated to have been found in 1401, in the reign of hen. iii, king of castile, not far from rome, on the tiber, in the stone tomb of pallas, the arcadian, son of evander, slain by "turnus rex rotulorum" in the wars at the time of the building of rome; nothing could extinguish the flame of this lamp until it was broken. on the tomb were the words "filius evandri pallas, quem lancea turni militis occidit, mole sua jacet hic"-see "martianus, liber chronicorum" lib. xii, cap. 67. two miles from rome an inundation broke down

of evander, slain by "turnus rex rotulorum" in the wars at the time of the building of rome; nothing could extinguish the flame of this lamp until it was broken. on the tomb were the words "filius evandri pallas, quem lancea turni militis occidit, mole sua jacet hic"-see "martianus, liber chronicorum" lib. xii, cap. 67. two miles from rome an inundation broke down a wall, and disclosed an ancient tomb; on the cover stone were the letters "p.m. r.c. cum uxore" in it an earthen urn was found; when fractured, a bituminous smoke issued; in the bottom was a lamp, which went out; the fragments were still oily; this became dry after exposure.-see "lowthorp, abridgment of philos. trans" vol. iii, sec. xxxv, also no. 185, p. 227. in a certain temple of venus in egypt there hanged a lamp which neith

b. xxi, cap. 6, and he associates its make with magic, and the devil, as indeed do all roman catholic authorities whenever they mention any of these lamps. fortunius licetus describes this lamp in his work "de reconditis lucernis antiquorum" cap. vi, and see`"isidorus, de gemmis" ludovicus vives, 1610, in his notes to st. augustine, says that in his father's time, a.d. 1580, a lamp was found in a tomb, which from the inscription was 1500 years old; it fell to pieces when touched. this commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom- see also "maiolus, episcopus, colloquies" at edessa, or antioch, in a recess over a gateway a burning lamp was found by the soldiers of chosroes, king of persia

FAUST

as me again! chorus of disciples. though he, victorious, from the grave s prison, living and glorious, nobly has risen, though he, in bliss of birth, creative joy is near, ah! on the breast of earth we are to suffer here. he left his very own pining for him we miss; ah! we bemoan, master, thy bliss! chorus of angels. christ is arisen out of corruption s womb! burst bonds that prison, joy over the tomb! actively pleading him, showing love, heeding him, brotherly feeding him, preaching, far speeding him, rapture succeeding him, to you the master s near, to you is here! outside the gate of the town all sorts of people are walking out. some young workmen why are you going off that way? other we re going to the hunters lodge today. the former but toward the mill we d like to wander. workman go

g from branch to branch a scaffold raising, open to view the course i ve run, that i might see all i have done, view at one glance, before me brought, the masterpiece of human thought, which made a fact shrewd wisdom s plan and won broad dwellingplace for man. thus suffer we the sorest rack, midst riches feeling what we lack. the chime, the scent of linden-bloom, close round me as with church and tomb. the power of my all-conquered will breaks down before that sandy hill. how shall i ever free my spirit? the bell rings and i rage to hear it! mephistopheles of course! some paramount distress must gall your life to bitterness. who doubts it? to each noble ear that jangle seems a hostile fleer. and that accursed bim-bam-booming, the cheerful evening sky be-glooming, mingles in each event that

FRATER TENEBROUS CULTS OF CTHULHU

ogenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or t

FREEMASON BLUEBOOK

adorned with two rows of leaves and eight volutes, which sustain the abacus. the frieze is ornamented with curious devices, the cornice with dentals and modillions. this order is used in stately and superb structures. it was invented at corinth, by callimachus, who is said to have taken the hint of the capital of this pillar from the following remarkable circumstance: accidentally passing by the tomb of a young lady he perceived a basket of toys covered with a tile, placed over an a canthus root, having been left there by her nurse. as the branches grew up they encompassed the basket, till, arriving at the tile, they meet with an obstruction, and bent downward. callimachus, struck with the object, set about imitating the figure: the base of the capital he made to represent the basket; the

racticable for the brethren to form in a single line within convenient distance, other lines may be formed in the rear of the first. the mourners take their places inside the circle at the foot of the grave, and the bearers on each side of it: the deacons cross their rods over the head and the stewards over the foot, and retain their places throughout the service. if the body is to be placed in a tomb, the coffin should be deposited a little in front of it and remain there until the ceremonies are finished: and the brethren form around the coffin in the same manner as around the grave. the custom of burying a brother with masonic honors is ancient, but it has not been ascertained when it originated: the early constitutions do not mention it, but in 1742 a caricature of a masonic funeral pr

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

tington, who has travelled widely in india, borneo, the malay peninsula, and egypt, says "i think, on the whole, the most interesting experience i ever had was in an ancient city on the nile in egypt. when i was there a year ago, and men were digging among the ruined temples, some curious things were brought to light, and these i regard as the strangest things seen in all my wanderings. in an old tomb was found a curious iron and glass object, which on investigation proved to be a photographic camera. it was not such a camera as is used now, or has been since our photography was invented, but something analogous to it, showing that the art which we thought we had discovered was really known 6000 years ago" the same writer states that a plow constructed on the modern plan was also found "it

o a late date. this writer quoting from a low german book of the year 1859, refers to the "nod fire" which was sawed out of wood to light the st. john's bonfire "through which the people leapt and ran and drove their cattle" with regard to the worship of fire and light it is related that in jerusalem, at the present time, the easter service is performed by the bishop of the church emerging from a tomb with lighted tapers "from which all crave lights" on the authority of peter martyr, bishop of alexandria in the third century, we are informed that the place in egypt where christ was banished, which is called maturea, a lamp is kept constantly burning in remembrance of this event. although the story of this banishment is doubtless borrowed from the life of the hindoo god crishna, the fact is

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hin the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and an "itinerarium" of the founder, certain songs(mantras),with mirrors, glasses, bells, lamps etc. after a careful examination of all these matters the vault was closed.'ithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts.'6thes.r.i.a. was much more homely and concerned less with spiritual philosophy than with more worldly pursuits. walter spencer, the masonic publisher and supplier of regalia, was greatly disappointed by them:'thedark conspirators of this mysterious association, engaged in the painful exploration of the hermetic scien

rs' ritual talents to thefull-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have been overwhelming; even the normally cynical waite was impressed:'itcould not be

GILBERT THE MAGICAL MASON

n his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while not going to the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professiona

rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this pl

would overlookourrotam.inthe morning following we opened the door and there appeared tooursight a vault of seven sidesandcorners, every side five feet broad and the height of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deiglo

ult was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, avitaand anitinerariumof the founder, certain songs(mantras),with mirrors, glasses, bells, lamps, etc. after a careful examination of all these matters the vault was closed.30themagical masonithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts. in 1610 a notary named haselmeyer wrote that he had seen a ms copy of the history calledfamafratemitatis oder bruder255 schaft des hochlolichen ordens des rosenkreuzeswhen he was staying in the tyrol; the name of its author is unknown, or at any rate, has never been disclosed by any true rosicrucian. in 1614 thisfama

9, under thomas bowman whytehead as chief adept of the province of york, which office he held until his death in 1906; he was succeeded by james m. meek, who still holds the office and rules over a large group of fratres, who hold meetings with strict regularity. this college has published several volumes of transactions. robert w. little died in 1878, and was buried at honor oak cemetry, and the tomb stone records his rosicrucian eminence. william robert woodman,m.d.,became supreme magus. during his rule the province of northumbria and college of newcastle were consecrated, with charles fendelow as chief adept, and the demiurgus college at melbourne, australia. the high council library was founded upon a bequest of books bydrwoodman, and now includes a thousand volumes. 1878.theisis unvei

s found intheosophical siftings, 1890.in 1890 the rosicrucian groups on the continent were re255 formed under a revised constitution, and several fratres of the s.r.i.a. have received adeptship from the continental frat255 ernity. in 1891, during xmas week, dr woodman died after a few days illness; he lies buried in willesden cemetery, where a suitable rosicrucian inscription may be read upon his tomb stone; and early in 1892drwilliam wynn westcott, who had served as secretary-general for many years, and had given numerous lectures on mystical subjects, was installed as supreme magus by charles fitzgerald matier, a past s.m. in scotia. in 1900, dr wynn westcott publisheda short historyofthethehistory oftherosicrucians 37.'oc.rosie in anglia;this has beenoutofprintfor many years. in 1901,'t

but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree 'some must rule, and some obey. in 1484 died christian rosenkreuz, our great prototype; he wassuch a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edificewe are still building today. in his tomb, when it was opened by the fratres,in 1604, or 120 years after his decease, were found, besides other56themagical masonmysterious articles, lamps of a special and peculiar construct255 ion; hence the study of sepulchral lamps is oneparticularlygermane to us.thediscovery oflamps in ancient sepulchres, in. some cases extinguished, in others burning with brilliance, was. no rarity in the middle

GILBERT THE SORCERER AND HIS APPRENTICE

he sorcerer and his apprenticethepriest then smites apophi withthestone knife. this seems to be the continuation of the older ritual. the image is then with appropriate wordsputonthefire. it would. seem that this ritual should be performed just before the dawn.267 for the concluding rubric is 'after ra has risen, stand facing himwitharms bent (that is in the positionofadoration- as figured in the tomb paintings),saying;"rahas triumphed over thee, apophi; repeat four times,"invery truth has ra been made to triumph over thee, apophi. destroyed is apophi. therefore art thou exalted, 0 ra, for thineenemies are destroyed. shine therefore, 0 ra, for thine enemies are fallen. verily ra hath destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was cl

GNOSTIC HANDBOOK

a painful embarrassment. you have made your way from worm to man; and much in you is still worm. once you were apes, and even now, too, man is more ape than any ape. whoever is the wisest among you is also a mere conflict and cross between plant and ghost. but do i bid you to become ghosts or plants? behold i teach you the overman. thus spake zarathustra, fredrich nietzsche. and going out of the tomb they came into the house of the youth, for he was rich. and after six days jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. and he remained with him that night, for jesus taught him the kingdom of god. secret gospel of mark, the secret gospel, morton smith. aquarian, 1985. this verse provides an excellent introduction to the path

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

be the thoughtforms which exist at any given religious festival or feast. solo thoughtforms these exist to achieve one action only. they are programmed to achieve a certain task or do a certain job. there are some amazing examples of the above classifications. for example, it is thought that the ancient egyptians used a sustained thoughform which took it s energy from the forces around it in the tomb and sand and thus it could exist for an immense time period without degradation. another interesting consideration, is at what stage a thought becomes an eggregore. it has to be realised that all out thoughts are not our own. memes, as special types gnostic theurgy page 172 of thought, can travel from mind to mind and make themselves feel at home. they seem like our own thoughts, but are not

GOETIA LUCIFERIAN

place the circle again in the chamber in the triangle if you have made a doll or effigy to hold the spirit, place the doll in the triangle this is the very meeting place of spirits. burn the incense and very few candles should be lit. the ambience of the chamber should be suitable for bringing their world into ours. ritual evocation with the black mirror spirit n. i do rouse thee from the vessel, tomb of darkness. i summon and call unto thee spirit n. to arise from thy vessel and present thyself in the reflection of this mirror. present yourself in the form of which that is known, impart upon me thy visions of the world of shadows, and that which i seek to know. 30 the spirit should appear in the black mirror or in the darkened chamber you will feel a presence and then begin viewing images

GOLDEN DAWN RITUALS K

r, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in

GOLDEN DAWN RITUALS ZAM13

ord of the universe. thou art one! we thank thee, ye spirits of the watchtowers who celebrated with us the mysteries of life (final releas cgood friday rite of dedication r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept (knocks "avete, fratres et sorores" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt adept, by what sign has thou entered the portal" second adept "by the sign of the rending and asundering of the veil" chief adept "associate adeptus minor, by what sign

ium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above, seven in the depth below" chief adept "mighty

e 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let the divine light descend" all (makes the 'x' sign "the sign of osiris slain" chief adept (makes the 'l' sign "the sign of the mourning of isis" second adept (makes the 'v' sign "the sign of typhon and apophis" third adept (makes the 'x' sign "the sign of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open

chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphar

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

oming obstacles and dangers on the way.13 the strata had self-explanatory names like place where the mountains crash together, place where the arrows are fired, mountain of knives, and so on. in both ancient central america and ancient egypt, it was believed that the deceased s voyage through the underworld was made in a boat, accompanied by paddler gods who ferried him from stage to stage.14 the tomb of double comb, an eighthcentury ruler of the mayan city of tikal, was found to contain a representation of this scene.15 similar images appear throughout the valley of the kings in upper egypt, notably in the tomb of thutmosis iii, an eighteenth dynasty pharaoh.16 is it a coincidence that the passengers in the barque of the dead pharaoh, and in the canoe in which double comb makes his final

graham hancock fingerprints of the gods 152 palenque. what was being said here? no one knew for sure because the inscriptions, a mixture of word pictures and phonetic symbols, had not yet been fully decoded. it was evident, however, that a number of the glyphs referred to epochs thousands of years in the past, and spoke of people and gods who had played their parts in prehistoric events.1 pacal s tomb to the left of the hieroglyphs, let into the huge flagstones of the temple floor, was a steep descending internal stairway. this led to a room buried deep in the bowels of the pyramid, where the tomb of lord pacal lay. the stairs, of highly polished limestone blocks, were narrow and surprisingly slippery and moist. adopting a crabbed, sideways stance, i switched on my torch and stepped ginger

ippery and moist. adopting a crabbed, sideways stance, i switched on my torch and stepped gingerly down into the gloom, steadying myself against the southern wall as i did so. this damp stairway had been a secret place from the date when it was originally sealed, in ad 683, until june 1952 when the mexican archaeologist alberto ruz lifted the flagstones in the temple floor. although a second such tomb was found at palenque in 1994,2 ruz had the honour of being the first man to discover such a feature inside a new world pyramid. the stairway had been intentionally filled with rubble by its builders, and it took four more years before the archaeologists cleared it out completely and reached the bottom. 1 the atlas of mysterious places (ed. jennifer westwood, guild publishing, london, 1987, p

2 the times, london, 4 june 1994. graham hancock fingerprints of the gods 153 when they had done so they entered a narrow corbel-vaulted chamber. spread out on the floor in front of them were the mouldering skeletons of five or possibly six young victims of sacrifice. a huge triangular slab of stone was visible at the far end of the chamber. when it was removed, ruz was confronted by a remarkable tomb. he described it as an enormous room that appeared to be graven in ice, a kind of grotto whose walls and roof seemed to have been planed in perfect surfaces, or an abandoned chapel whose cupola was draped with curtains of stalactites, and from whose floor arose thick stalagmites like the dripping of a candle. 3 the room, also roofed with a corbel vault, was 30 feet long and 23 feet high. arou

the inscriptions stated that this monarch had been eighty years old at the time of his death, but the jade-draped skeleton the archaeologists found in the sarcophagus appeared to belong to a man half that age.4 having reached the bottom of the stairway, some eighty-five feet below the floor of the temple, i crossed the chamber where the sacrificial victims had lain and gazed directly into pacal s tomb. the air was dank, full of mildew and damp-rot, and surprisingly cold. the sarcophagus, set into the floor of the tomb, had a curious shape, flared strikingly at the feet like an ancient egyptian mummy case. these were made of wood and were equipped with wide bases since they were frequently stood upright. but pacal s coffin was made of solid stone and was uncompromisingly horizontal. why, th

one authority claimed, or the king falling back into the fleshless jaws of the earth monster ,7 as another argued. i remembered man in snake, the olmec relief described in chapter seventeen. it, too, had looked like a na ve depiction of a piece of technology. furthermore, man in snake had come from la venta, where it had been associated with several bearded figures, apparently caucasians. pacal s tomb was at least a thousand years younger than any of the la venta treasures. nevertheless, a tiny jade statuette was found lying close to the skeleton inside the sarcophagus, and it appeared to be much older than the other grave-goods also placed there. it depicted an elderly caucasian, dressed in long robes, with a goatee beard.8 pyramid of the magician uxmal, yucatan on a stormy afternoon, 700

new larousse encyclopaedia of mythology, p. 362. 40 ibid, satapatha brahmana (trans. max muller, cited in atlantis: the antediluvian world, p. 87. 41 ibid. see also folklore in the old testament, pp. 78-9. graham hancock fingerprints of the gods 194 the present race of mankind.42 last but by no means least, ancient egyptian traditions also refer to a great flood. a funerary text discovered in the tomb of pharaoh seti i, for example, tells of the destruction of sinful humanity by a deluge.43 the reasons for this catastrophe are set out in chapter clxxv of the book of the dead, which attributes the following speech to the moon god thoth: they have fought fights, they have upheld strifes, they have done evil, they have created hostilities, they have made slaughter, they have caused trouble an

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

yne/ bsrf, jacob frank, aleister crowley, mark probert/ yada di shi ite, max theon for example, as well as allen s writings, et al. i conclude with a short description of the scene that opens this afterword. 92 allen h. greenfield i had obtained a copy of monuments of egypt the plates from the french description de l gypte series commissioned by napoleon. here we have a picture of the inside of a tomb. two of the explorers are in there or are they locals? one is smoking (dope, probably, while the other stands in contemplation. we placed hathor s head above the entry to the alcove. inside the alcove we placed father_acme conceived as a seated buddha image, a halo of light surrounds his head. is this not a secret ritual of the illuminati? search and see! jonathan sellers twin cedars lodge fa

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16 to 31 show the pyramids of the four watchtowers. these, or similar diagrams, can be used to focus your mirad when skryin

for this reason the masculine current is quite strong in vta while the feminine current is too weak to even be noticed. crowley described these residents as being shaped like pyramids of dust. pyramids were used as both places of initiation and as tombs by the ancient egyptians. in the same way, you can think of your body as either a temple of the spirit (an initiatory chamber) or as a prison (a tomb. the former view is held by the residents of vta. the symbolism of dust was used to emphasize their lack of life. the vast numbers of residents, all quietly sharing the same detachment and unconcern, gave rise to the name city of the pyramids. crowley's guide here was the god hermes who described these residents as those "whose eyes are sealed up, and whose ears are stopped, and whose mouths

lack-robed master sitting in meditation. each is identical to the other. hold the talisman of vrelp and address the 156x4 masters and say: vran ror-elzap laiad plapli (veh-rah neh roh ra-el-zodah-peh lah-ee-ahdeh pel-ahpeh- lee) by the power of vrelp (var ei-peh) i behold the city of the pyramids and the masters who dwell herein. truly is the pyramid a temple of initiation. truly is the pyramid a tomb. 321 i have cast aside my name. i have cast aside my desire. i have cast aside my life. i am a pile of dust in the city of the pyramids. fifty are the gates of understanding; this is my dual nature. one hundred and six are the seasons thereof; eophan (eh-oh-peh-hah-neh) this colors me with sorrow. mi-l dosig-kokasb (mee-el doh-see-geh-koh-kah-ess-beh) part 6. remain in the city of the pyramid

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

icrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible app

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, and cracking of whips, tramp over hill and dale to another village, where the young men receive them with the like uproar. one of the party represents the^ infantum animae flentes in limine primo, quos dulcis vitae exsortes et ab ubere raptos abstulit atra dies et funere mersit acerbo. virg. aen. 6, 427. in the lutrod. to the pentameron the revival of a dead man depends on a cruse hung upon his tomb being wept full- with diana agrees the pol. dziewanna, dzietviiia (liude i, 599i, dziewica; liebusch has the foil, story about a dziwitza in up. lausitz: she was a beautiful young knenye or princess, who roamed in the woods, armed with the zylba (a javelin; the finest of hounds accompanied, scaring both game and men who were in the thick forest at midday. the people still joke any one that sp

ring out of the giant of old. the last lodgment found by the fable is when it settles on individual hunters and lovers of hunting of modern times, such as hackelberg, the heath-rider bdren, squire marten, mansherg the baron &c. these look almost like historic personages, but narrowly examined they will in every case melt into mythic ones. the people^s conscientious care to point out hakelnbernd's tomb seems to indicate a heathen worship, to which even monuments of stone were consecrated. the similar course taken by the history of the myth in scandinavia and in germany is a fresh guarantee that the same heathen faith prevailed there and here. saxony, westphalia, mecklenburg, hesse have still several features in common with the noi'th; south germany has retained fewer. so there come out poin

mountains to such as, having died naturally, sleep in their tombs of stone, and visibly appear at sundry times. at steinfeld, in the bremen marschland, a man had disturbed a hiine-grave, and the following night tliree men appeared to him, one of them one-eyed (an allusion to wuotan, and conversed in some unintelligible language; at last they hurled threatening looks at him who had rummaged their tomb, they said they had fallen in their country's cause, and if he broke their rest any more, he should have neither luck nor star (harrys nieders. sag. 1, 64. but as holda is spell-bound in the mountain, so it is preeminently to wliite women, white-rohed maidens (pp. 288. 412-8) that this notion of mountain banishment becomes applicable: divine or semi-divine beings of heathenism, who still at a

getation, dewsprinkled clover and saffron and hyacinth, thick and soft, etc. a similar heel of flowers still haunts the imagination of our minnesingers (walth. 39. 40. hadloub 2, 194-5, but men have to gather the grass and flowers for that amid singing of birds. to the medieval way of thinking it was most natural to make healing herbs grow out of the graves of holy men, as we plant flowers on the tomb and pick some for remembrance. even on the huorco's barrow grows wound-healing rosamarina, the plucking of which turns men into doves, pentam. 4, 8. the saint's grave nourishes a peartree, whose fruit cures the sick forthwith (greg. tur. mirac. 1, 47. we have seen p. il78n. how at the foot of a holy statue a nova species (quite the homeric veo6i]x7: above) grew up to the skirt of the robe, an

r him. groans son and hervor utter formulas almost identical' vaki]>vl groa! vaki ]7u go's kona! vek ek ]nk dausra dura^ sasm. 97 'vaki]?u angant^r! vekr]?ic hervor einka dottir ykkar svafu (of thee and svafa^ fornald. sog. 1, 435; after a gruesome conversation with her father, the sword she craves is thrown out of the barrow. in the same way, at the son's adjuration, a sword is handed out of the tomb in the folksong of orm (sv. forusanger 2, 446-7. danske viser 1, 59. 60-6-7, and in a faroe song of virgar, i.e. wudga, witege (lyngbye p. 369. wolfdietrich constrains the dead tongue of his buried father to utter seven words. cod. dresd. 313 (see suppl. as the spoken spell bursts open the tomb, so do locks and bars give way before it. ferabras 2759: venc a fus de la cambra, si la trobat tanc

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

pol. olbrzym, is unknown to the south slavs, and seems to be simply avarus, abarus -nestor calls the avars obri (ed. schlozer 2, 112-7. the &lt; grsecus avar &gt; again in the legend of zisa (p. 292-5) is a giant. now, i neue mitth. des thiir. sachs. vereins 3, 130-6. 5, 2. 110-132. 6, 37-8. the wow t?tiz t!f? n ^ing 8iant-like but ^ther a goddess standing on a lommo a 1? v hat a 8iant s tomb on mt. blanc is caued la tombe du bon rated m t^^expression associated with the idea of a sacred venep 430 l pra&gt; p 9)&gt; c nf als oodgubbe used of thorr, p. 167, and godmor, pielgrzym! ter f^^mar^areta vienna 1834 p-17 b: obrzim, the -im as in oyczim, giants. 527 as the avari in the mid. ages are= chuni, the words mn and obor alike spring out of the national names hun and avar.1

missas reparari ventribus bubulis recentibus cum fimo obrutis/ plin. 11, 20 (23; conf. virg. georg. 4, 284-558. ov. met. 15, 364. to this circumstance some have ascribed the resemblance between apis bee and apis bull, though the first has a short a, and the last a long. what seems more important for us is the celebrated discovery of a golden bullock s -head amongst many hundred golden bees in the tomb of the frankish king childeric at doornik (repres. in eccard s fr. or. 1, 39. 40. natural history informs us that clouds of bees fall upon the sweet juice of the ash-tree; and from the life-tree yggdrasil the edda makes a dew trickle, which is called a fall of honey, and nourishes bees (sn. 20. 2 the yngl. saga cap. 14 says of yngvifrey s son, king fiolnir (siolm in the 0. swed. chron, that h

aming cream, when they were churning, and was buried in a cavity which bees had constructed of honeycombs as large as town-gates (mem. de facad. celt. 5, 202. bees weave a temple of wax and feathers (schwenk s gr. myth. p. 129. herm. miiller s griechenth. 455, and in our kinderm. no. 107, p. 130-1 a palace of wax and honey. this reminds us of the beautiful picture in lohengrin p. 191 of henry 2/s tomb in bamberg cathedral: sus lit er da in siner stift di er het erbouwen, als diu bin ir wift uz maneger bliiete wiirket, daz man honc-seim nennet (he lies in the minster he built, as the bee her web from many a blossom works, that we name honey-juice. in the various languages the working bee is represented as female, ohg. pia, lat. apis, gr. pe^io-cra, lith. bitte, in contrast with the masc. fu

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

emple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first initiation is conducted. it is the chamber of the cross, the abiding place of life and "death" the tomb of silence, and the place of terror. all [32] these names have been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber is guarded, at first degree initiations, first by the conductor in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept

HANDBOOK OF EGYPTIAN MYTHOLOGY

es have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to k

t-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence appeared in the twenty-fourth century bce, when hieroglyphic inscriptions were carved inside the pyramid tomb of king weni (unas. these inscriptions, composed in the language known as old egyptian, are now called the pyramid texts. the pyramid texts the pyramid texts are the oldest of the three principal collections of egyptian funerary literature.19 they are also among the earliest religious writings known from anywhere in the world. the texts are divided into sections; each is preceded by an egypti

ials and their families who formed the elite of egyptian society. in their decorated tombs, no- 12 handbook of egyptian mythology marchs could be shown presiding over religious festivals and venerating sacred objects. other modes of religious activity and belief could be presented in encoded ways.25 short hymns to deities, of the type that might have been sung at festivals, start to be written on tomb walls or funerary stelae. the coffins in elite burials of this period were sometimes painted with texts and scenes that formed part of the second of the major collections of funerary literature: the coffin texts (ct. the coffin texts coffin texts is a modern name for the diverse body of spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted o

n elite burials of this period were sometimes painted with texts and scenes that formed part of the second of the major collections of funerary literature: the coffin texts (ct. the coffin texts coffin texts is a modern name for the diverse body of spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted on wooden coffins, but they also appeared on tomb walls and on funerary items such as stelae and canopic chests. the coffin texts were composed in middle egyptian, a form of the egyptian language that became standard for literary works. the texts were usually written in cursive (simplified) hieroglyphs, but some examples are in hieratic, a script developed for administrative and lit- introduction 13 figure 3. a page from the ramesseum dramat

to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom inscriptions tell of festivals at abydos in which large numbers of people joined in ceremonies that reenacted key events in the myth of osiris.39 it was around this time that an ancient royal tomb at abydos was reidentified as the burial place of osiris. this merging of mythical and physical geography was to become increasingly characteristic of egyptian culture. that culture seemed to suffer a setback when a palestinian dynasty took control of the delta region of northern egypt during the seventeenth century bce. these foreign rulers, known as the hyksos, established a capital at avar

dom temple reliefs show a ritualized exchange between the king representing humanity and a deity representing the divine realm. the king makes offerings or performs rituals. the god responds with a gesture or an object that symbolizes the bestowal of divine gifts, such as long 22 handbook of egyptian mythology figure 6. the osireion at abydos was built to represent both the primeval mound and the tomb of the god osiris (courtesy of richard pinch) life or power. among exceptions are scenes that form a narrative sequence about the divine conception and birth of rulers such as hatshepsut, amenhotep iii, and rameses ii.49 it is typical of egyptian pictorial narratives that some incidents or details are only found in the text whereas others are shown only in the reliefs. the text, for instance

lly conceiving horus by sexually arousing her murdered husband. this was a moment of triumph and hope, but it was still not intended to be seen by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a dead god in a remarkable building known as the osireion (see figure 6).52 this was built in the style of an ancient royal tomb. a long passage leads down to an underground hall where a sarcophagus once stood on an artificial island surrounded by water, providing a symbolic tomb for the king. an adjoining chamber is inscribed with the images and texts that form the book of nut, a major source for reconstructing egyptian cosmology. a hymn inscribed on a new kingdom private stela from abydos provides the most detailed a

HEAVEN HELL

gypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates of the excellent edition of the tomb of seti i. published by mm. g. lef bure, u. bouriant, v. loret, and e. naville, in the second volume of the m moires de la mission arch ologique fran aise au caire, paris, 1886. the illustrations of the book of gates have p. xiii been traced from bonomi's sarcophagus of oimenepthah i, london, 1864, but for certain scenes i was permitted by the late mr. g. birch, keeper of sir john soane's mus

hapter iii. the first translation of the book am-tuat was published by prof. g. maspero in the revue des religions, 1888, tom. xvii, pp. 251-310; tom. xviii, pp. 1-67. this has been reprinted, with certain modifications and additions, in his biblioth que gyptologique, tom. ii, pp. 1-181, paris, 1893. the text chosen by him for elucidation was that published by m. g. lef bure in his edition of the tomb of seti i, and this he supplemented with extracts from other versions of the work given on sarcophagi, papyri, etc. the "summary" or short form of am-tuat, was first published in a complete form, with variant readings, by m. g. j quier (see his le livre de ce qu'il y a dans l'hades, paris, 1894. in prof. maspero's work mentioned above he also discussed and analysed the earlier sections of the

ans. this building is mentioned in the great abbott papyrus preserved in the british museum (no. 10,221, where it is declared to have been found unviolated by the members of the commission which was appointed to inquire into the condition of the royal tombs, after the robberies which had taken place in them about the period of the rule of the priest-kings of thebes, b.c. 1,000. the remains of the tomb of menthu-hetep iii. have been recently discovered, 1 and though at the time of writing it has not been completely excavated, sufficient has been done to show that it is a very remarkable building. it is clear that the lower part of it is rectangular, and that it was surrounded by a colonnade; the outside is eased with limestone slabs, behind which is a "wall of rough and heavy nodules p. 9 o

l harim were buried, and further excavations will no doubt reveal the fact that menthu-hetep's high officers of state were buried in somewhat similar tombs in the immediate neighbourhood of the remarkable monument which the egypt exploration fund has brought to light through the exertion of prof. e. naville and mr. h. r. hall. the facts given above indicate that menthu-hetep iii. built a splendid tomb at thebes, and it seems that in certain particulars he copied the royal pyramid tombs of the ivth, vth, and vith dynasties. it is p. 10 unlikely that the superstructure which he set upon the rectangular base, to which reference has been made above, and which is assumed to have been in the form of a pyramid, was as large as any of the important pyramids of giza, and the base on which it rested

ntered by means of long, sloping corridors that lead down into the chambers which held the sarcophagi, and into smaller halls which adjoin the large chambers; in the later tombs the corridors are often very long, and it is this characteristic which caused certain greek writers to call them, i.e "shepherd's pipes" of the forty-five tombs in this valley (strabo mentions forty only, the oldest royal tomb appears to be that of thothmes i, and the most recent that of rameses xii, of the xxth dynasty. these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were performed in it as. the mummy was taken from the entrance to the last cha

these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were performed in it as. the mummy was taken from the entrance to the last chamber in which it was to rest, were highly symbolical, and that the progress of the body through the tomb was, so far as it was possible, made to resemble that of the sun-god through the hours of the night in the other world. the religious texts with which the walls of the royal tombs are decorated do not consist of extracts from the funeral works of the ancient and middle empires, but of sections from a work entitled am-tuat, i.e [the book of "what is in the tuat" or underworld, and many of thes

apters of the book of coming forth by day, for thothmes iii. was swathed in a linen sheet on which was written a copy of the clivth chapter, and amen-hetep iii. was rolled up in sheets whereon extracts from several chapters of that work were inscribed. seti i. went a good deal further, for although fully illustrated copies of divisions i.-xi. of the book "am-tuat" were painted on the walls of his tomb, he took care to have a complete copy of the book of gates, 1 with full illustrations, and copies of the lxxiind and lxxxixth chapters of the book of coming forth by day cut on his alabaster sarcophagus. the chapter which thothmes iii. believed to be all-powerful is entitled "chapter of not letting the body perish" and if its words really express his convictions, he must have been terrified a

HP LOVECRAFT A DARK LORE

s spoke to the sensitive among them by moulding their dreams; for only thus could their language reach the fleshly minds of mammals. then, whispered castro, those first men formed the cult around tall idols which the great ones shewed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth w

rules now. after summer is winter, after winter summer. they wait patient and potent, for here shall they reign again. dr. annitage, associating what he was reading with what he had heard of dunwich and its brooding presences, and of wilbur whateley and his dim, hideous aura that stretched from a dubious birth to a cloud of probable matricide, felt a wave of fright as tangible as a draught of the tomb's cold clamminess. the bent, goatish giant before him seemed like the spawn of another planet or dimension; like something only partly of mankind, and linked to black gulfs of essence and entity that stretch like titan phantasms beyond all spheres of force and matter, space and time. presently wilbur raised his head and began speaking in that strange, resonant fashion which hinted at sound-pr

the room. five minutes later a chill wind blew up, and the air became suffused with an intolerable stench that only the strong freshness of the sea could have prevented its being notice by the shore party or by any wakeful souls in the pawtuxet village. this stench was nothing which any of the fenners had ever encountered before, and produced a kind of clutching, amorphous fear beyond that of the tomb or the charnel-house. close upon it came the awful voice which no hapless hearer will ever be able to forget. it thundered out of the sky like a doom, and windows rattled as its echoes died away. it was deep and musical; powerful as a bass organ, but evil as the forbidden books of the arabs. what it said no man can tell, for it spoke in an unknown tongue, but this is the writing luke fenner s

e. stones are all chang'd now in nine groundes out of 10. you are never sure till you question. i this day heard from h, who has had trouble with the soldiers. he is like to be sorry transylvania is pass't from hungary to roumania, and wou'd change his seat if the castel weren't so fulle of what we knowe. but of this he hath doubtless writ you. in my next send'g there will be somewhat from a hill tomb from ye east that will delight you greatly. meanwhile forget not i am desirous of b. f. if you can possibly get him for me. you know g. in philada. better than i. have him upp firste if you will, but doe not use him soe hard he will be difficult, for i must speake to him in ye end. yogg-sothoth neblod zin simon o. to mr. j. c. in providence. mr. ward and dr. willett paused in utter chaos befo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ations in the terrain. where a sharp hill rose, it was generally hollowed out into some sort of rambling-stone edifice; but there were at least two exceptions. of these latter, one was too badly weathered to disclose what had been on the jutting eminence, while the other still bore a fantastic conical monument carved out of the solid rock and roughly resembling such things as the well-known snake tomb in the ancient valley of petra. flying inland from the mountains, we discovered that the city was not of infinite width, even though its length along the foothills seemed endless. after about thirty miles the grotesque stone buildings began to thin out, and in ten more miles we came to an unbroken waste virtually without signs of sentient artifice. the course of the river beyond the city seem

HP LOVECRAFT HERBERT WEST REANIMATOR

daemoniac fury upon the town. though not as yet licenced physicians, we now had our degrees, and were pressed frantically into public service as the numbers of the stricken grew. the situation was almost past management, and deaths ensued too frequently for the local undertakers fully to handle. burials without embalming were made in rapid succession, and even the christchurch cemetery receiving tomb was crammed with coffins of the unembalmed dead. this circumstance was not without effect on west, who thought often of the irony of the situation- so many fresh specimens, yet none for his persecuted researches! we were frightfully overworked, and the terrific mental and nervous strain made my friend brood morbidly. but west s gentle enemies were no less harassed with prostrating duties. col

too hideous for description, but raising a doubt as to the human agency of the deed. the victim had been seen alive considerably after midnight- the dawn revealed the unutterable thing. the manager of a circus at the neighbouring town of bolton was questioned, but he swore that no beast had at any time escaped from its cage. those who found the body noted a trail of blood leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. e

n with a blind and terrible groping, and we had heard a sound. i should not call that sound a voice, for it was too awful. and yet its timbre was not the most awful thing about it. neither was its message- it had merely screamed "jump, ronald, for god s sake, jump" the awful thing was its source. for it had come from the large covered vat in that ghoulish corner of crawling black shadows. vi. the tomb-legions published july 1922 in home brew vol. 1, no. 6, p. 57-62. when dr. herbert west disappeared a year ago, the boston police questioned me closely. they suspected that i was holding something back, and perhaps suspected graver things; but i could not tell them the truth because they would not have believed it. they knew, indeed, that west had been connected with activities beyond the cre

f bodies, as might remain from the morbid experiments and unhallowed amusements of the owner. during the excavation of this cellar the workmen had struck some exceedingly ancient masonry; undoubtedly connected with the old burying-ground, yet far too deep to correspond with any known sepulchre therein. after a number of calculations west decided that it represented some secret chamber beneath the tomb of the averills, where the last interment had been made in 1768. i was with him when he studied the nitrous, dripping walls laid bare by the spades and mattocks of the men, and was prepared for the gruesome thrill which would attend the uncovering of centuried grave-secrets; but for the first time west s new timidity conquered his natural curiosity, and he betrayed his degenerating fibre by o

g. i do not remember many particulars- you can imagine my state of mind- but it is a vicious lie to say it was herbert west s body which i put into the incinerator. we both inserted the whole unopened wooden box, closed the door, and started the electricity. nor did any sound come from the box, after all. it was west who first noticed the falling plaster on that part of the wall where the ancient tomb masonry had been covered up. i was going to run, but he stopped me. then i saw a small black aperture, felt a ghoulish wind of ice, and smelled the charnel bowels of a putrescent earth. there was no sound, but just then the electric lights went out and i saw outlined against some phosphorescence of the nether world a horde of silent toiling things which only insanity- or worse- could create

able ashes. detectives have questioned me, but what can i say? the sef ton tragedy they will not connect with west; not that, nor the men with the box, whose existence they deny. i told them of the vault, and they pointed to the unbroken plaster wall and laughed. so i told them no more. they imply that i am either a madman or a murderer- probably i am mad. but i might not be mad if those accursed tomb-legions had not been so silent. 1998-1999 william johns last modified: 12/18/1999 18:43 ihistory of the necronomicon by h.p. lovecraft (1927 (there has been some difficulty over the date of this essay. most give the date as 1936, following the laney-evans (1943) bibliography entry for the pamphlet version produced by the rebel press. this date, as can easily be ascertained from the fact that

HP LOVECRAFT THE CALL OF CTHULHU

s spoke to the sensitive among them by moulding their dreams; for only thus could their language reach the fleshy minds of mammals. then, whispered castro, those first men formed the cult around small idols which the great ones showed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth w

HP LOVECRAFT THE NAMELESS CITY

frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flowing from the tunnels and the city above. the touch of this air seemed to restor

HP LOVECRAFT THE TOMB

ame each day. night takes me always to that place of horror. i have tried not moving, with the coming of nightfall, but i must walk in my slumber, for always i awaken with the thing of dread howling before me in the pale moonlight, and i turn and flee madly. god! when will i awaken? that is what morgan wrote. i would go to 66 college street in providence, but i fear for what i might find thed the tomb by h.p. lovecraft 1917 in relating the circumstances which have led to my confinement within this refuge for the demented, i am aware that my present position will create a natural doubt of the authenticity of my narrative. it is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt onl

eading, thinking, and dreaming. down its moss-covered slopes my first steps of infancy were taken, and around its grotesquely gnarled oak trees my first fancies of boyhood were woven. well did i come to know the presiding dryads of those trees, and often have i watched their wild dances in the struggling beams of a waning moon but of these things i must not now speak. i will tell only of the lone tomb in the darkest of the hillside thickets; the deserted tomb of the hydes, an old and exalted family whose last direct descendant had been laid within its black recesses many decades before my birth. the vault to which i refer is of ancient granite, weathered and discolored by the mists and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance

back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened

iginal ideas regarding life and death had caused me to associate the cold clay with the breathing body in a vague fashion; and i felt that the great and sinister family of the burned-down mansion was in some way represented within the stone space i sought to explore. mumbled tales of the weird rites and godless revels of bygone years in the ancient hall gave to me a new and potent interest in the tomb, before whose door i would sit for hours at a time each day. once i thrust a candie within the nearly closed entrance, but could see nothing save a flight of damp stone steps leading downward. the odor of the place repelled yet bewitched me. i felt i had known it before, in a past remote beyond all recollection; beyond even my tenancy of the body i now possess. the year after i first beheld t

b, before whose door i would sit for hours at a time each day. once i thrust a candie within the nearly closed entrance, but could see nothing save a flight of damp stone steps leading downward. the odor of the place repelled yet bewitched me. i felt i had known it before, in a past remote beyond all recollection; beyond even my tenancy of the body i now possess. the year after i first beheld the tomb, i stumbled upon a worm-eaten translation of plutarch's lives in the book-filled attic of my home. reading the life of theseus, i was much impressed by that passage telling of the great stone beneath which the boyish hero was to find his tokens of destiny whenever he should become old enough to lift its enormous weight. the legend had the effect of dispelling my keenest impatience to enter th

ull and crossbones, was slowly crumbling to powder. in a moment of childish imagination i vowed not only that the undertaker, goodman simpson, had stolen the silver-buckled shoes, silken hose, and satin small-clothes of the deceased before burial; but that the squire himself, not fully inanimate, had turned twice in his mound-covered coffin on the day after interment. but the idea of entering the tomb never left my thoughts; being indeed stimulated by the unexpected genealogical discovery that my own maternal ancestry possessed at least a slight link with the supposediy extinct family of the hydes. last of my paternal race, i was likewise the last of this older and more mysterious line. i began to feel that the tomb was mine, and to look forward with hot eagerness to the time when i might

door behind me. i was no longer a young man, though but twenty-one winters had chilled my bodily frame. early-rising villagers who observed my homeward progress looked at me strangely, and marveled at the signs of ribald revelry which they saw in one whose life was known to be sober and solitary. i did not appear before my parents till after a long and refreshing sleep. henceforward i haunted the tomb each night; seeing, hearing, and doing things i must never recall. my speech, always susceptible to environmental influences, was the first thing to succumb to the change; and my suddenly acquired archaism of diction was soon remarked upon. later a queer boldness and recklessness came into my demeanor, till i unconsciously grew to possess the bearing of a man of the world despite my lifelong

HP LOVECRAFT THE TREE

depths. on a slab in an alcove he found an old but empty coffin whose tarnished plate bears the single word: jervas. in that coffin and in that vault they have promised me i shall be buried. 1998-1999 william johns last modified: 12/18/1999 18:455:the tree by h.p. lovecraft 1920 on a verdant slope of mount maenalus, in arcadia, there stands an olive grove about the ruins of a villa. close by is a tomb, once beautiful with the sublimest sculptures, but now fallen into as great decay as the house. at one end of that tomb, its curious roots displacing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repellent shape; so like to some grotesque man, or death-distorted body of a man, that the country folk fear to pass it at night when the moon shines fai

ich he so loved. there he would ask to be left alone, as if wishing to speak with unseen things. musides ever granted his requests, though his eyes filled with visible tears at the thought that kalos should care more for the fauns and the dryads than for him. at last the end drew near, and kalos discoursed of things beyond this life. musides, weeping, promised him a sepulchre more lovely than the tomb of mausolus; but kalos bade him speak no more of marble glories. only one wish now haunted the mind of the dying man; that twigs from certain olive trees in the grove be buried by his resting place-close to his head. and one night, sitting alone in the darkness of the olive grove, kalos died. beautiful beyond words was the marble sepulchre which stricken musides carved for his beloved friend

rom the grove. as the first violence of musides' grief gave place to resignation, he labored with diligence upon his figure of tyche. all honour was now his, since the tyrant of syracuse would have the work of none save him or kalos. his task proved a vent for his emotion and he toiled more steadily each day, shunning the gaieties he once had relished. meanwhile his evenings were spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue w

ee had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indeed, he seemed to dread being alone now that his absorbing work

, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indeed, he seemed to dread being alone now that his absorbing work was done. the bleak mountain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came to tegea. it was definitely known that they had come to bear away the great image of tyche and bring eternal honour to musides, so their reception by the proxenoi was of great warmth. as the night wore on a violent storm of wind broke over the crest of maenalus, and

ked of their illustrious tyrant, and of the splendour of his capital and exulted in the glory of the statue which musides had wrought for him. and then the men of tegea spoke of the goodness of musides, and of his heavy grief for his friend and how not even the coming laurels of art could console him in the absence of kalos, who might have worn those laurels instead. of the tree which grew by the tomb, near the head of kalos, they also spoke. the wind shrieked more horribly, and both the syracusans and the arcadians prayed to aiolos. in the sunshine of the morning the proxenoi led the tyrant's messengers up the slope to the abode of the sculptor, but the night wind had done strange things. slaves' cries ascended from a scene of desolation, and no more amidst the olive grove rose the gleami

disappointed; syracusans that they had no statue to bear home, tegeans that they had no artist to crown. however, the syracusans obtained after a while a very splendid statue in athens, and the tegeans consoled themselves by erecting in the agora a marble temple commemorating the gifts, virtues, and brotherly piety of musides. but the olive grove still stands, as does the tree growing out of the tomb of kalos, and the old bee-keeper told me that sometimes the boughs whisper to one another in the night wind, saying over and over again "oida! oida -i know! i know" 1998-1999 william johns last modified: 12/18/1999 18:45:4the unnamable by; howard phillips lovecraft 1923- first published in the vagrant not dated. we were sitting on a dilapidated seventeenth- century tomb in the late afternoon

HP LOVECRAFT THE UNNAMABLE

t had now approached, but neither of us felt any wish to cease speaking. manton seemed unimpressed by my arguments, and eager to refute them, having that confidence in his own opinions which had doubtless caused his success as a teacher; whilst i was too sure of my ground to fear defeat. the dusk fell, and lights faintly gleamed in some of the distant windows, but we did not move. our seat on the tomb was very comfortable, and i knew that my prosaic friend would not mind the cavernous rift in the ancient, rootdisturbed brickwork close behind us, or the utter blackness of the spot brought by the intervention of a tottering, deserted seventeenth- century house between us and the nearest lighted road. there in the dark, upon that riven tomb by the deserted house, we talked on about the "unnam

attic or anywhere else "there were some bones up under the eaves. they may have been what that boy saw- if he was sensitive he wouldn't have needed anything in the window-glass to unhinge him. if they all came from the same object it must have been an hysterical, delirious monstrosity. it would have been blasphemous to leave such bones in the world, so i went back with a sack and took them to the tomb behind the house. there was an opening where i could dump them in. don't think i was a fool- you ought to have seen that skull. it had four-inch horns, but a face and jaw something like yours and mine" at last i could feel a real shiver run through manton, who had moved very near. but his curiosity was undeterred "and what about the window-panes "they were all gone. one window had lost its en

t a trace of glass in the little diamond apertures. they were that kind- the old lattice windows that went out of use before 1700. i don't believe they've had any glass for a hundred years or more- maybe the boy broke 'em if he got that far; the legend doesn't say" manton. was reflecting again "i'd like to see that house, carter. where is it? glass or no glass, i must explore ft a little. and the tomb where you put those bones, and the other grave without an inscription- the whole thing must be a bit terrible "you did see it- until it got dark" my friend was more wrought upon than i had suspected, for at this touch of harmless theatricalism he started neurotically away from me and actually cried out with a sort of gulping gasp which released a strain of previous repression. it was an odd c

und through the pitchy blackness, and knew that a lattice window was opening in that accursed old house beside us. and because all the other frames were long since fallen, i knew that it was the grisly glassless frame of that demoniac attic window. then came a noxious rush of noisome, frigid air from that same dreaded direction, followed by a piercing shriek just beside me on that shocking rifted tomb of man and monster. in another instant i was knocked from my gruesome bench by the devilish threshing of some unseen entity of titanic size but undetermined nature; knocked sprawling on the root-clutched mold of that abhorrent graveyard, while from the tomb came such a stifled uproar of gasping and whirring that my fancy peopled the rayless gloom with miltonic legions of the misshapen damned

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

een more prudent had they avoided commerce with him; for it is written in the book of thoth how terrific is the price of a single glimpse. nor may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with

INFERNAL SABBAT LIVE

se who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the

ISIS UNVEILED

sand more. orobto, the well-known writer, who was detained so long in prison, and who hardly escaped the flames of the inquisition, immortalized this insti- tution in his works when once at liberty in holland. he found no better argument against the holy church than to embrace the judaic faith and submit even to circumcision "in the cathedral of saragossa" says a writer on the inquisition "is the tomb of a famous inquisitor. six pillars surround the tomb; to each u dunned a moor, as preparatory to being burned. on this st. poix ingenuously observes 'if ever the jack ketch of any country should be rich enough to have a splendid tomb, this might serve as an ercellent modd* to make it complete, howevw, the builders of the tomb ought not to have omitted a bas-relief of the famous hone which wa

historians relate of duius hystaspes. the latter, penetrating into upper india (bactriana, learned pure rites and stellar and cosmical sciences from 'brachmans' and communicated them to the magi. now hystaspes is shown in history to have crushed the magi, and introduced or rather forced upon them the pure religion of zorosster, that of ormazd. how is it, then, that an inscription is found on the tomb of darius, stating that he was "teacher and hierophant of magic, or 292. jokphtu: aioiq. iv, iv. 4. 293. ibid, ix, ii. 1; f uv, i. 8. 294. id relation to the wdl-known fact of jenu wearing bu hair long, and being alwaji ?0 represented, it becomei quite itartling to find how little the unknown editor of the jfctf knew about the apostle paul, since he makes him say in 1 corintkian, li. 14 "i>ot

led, and those who were allowed lo officiate oaly xu the popular ritea. we see the same b the eleusidiao mysteries, belonging to ev ry temple there were attached the 'hicrophaiits' of the uumt mtnctuary, and the secular dtrgy who were not even instructed in the mysteries. it wat* ainsttheabaurdities and supentitiods of the latter that darius revolted, and "crushed tnem" for the inscription on his tomb show* that he was a 'hierophant' and a magian hinudt. it is also mcrdy the exotoic ritea of this class of magi which descended to posttrity; for the great mcrecy in wbjdi were i^eserved the 'mysteries' of the true chaldaean magi was nerer vidated, how- erer much gueu-work may have been expended on them. 792. the onoitict and tiuir aflnoiiu, p. 415; 2dd ed. digitizecoy google the herhetic brot

e, there was and it is still there, if we mistake not a seat called 'the chair of st. fiaen' 848. cknm. d4 lmmxul; stereiimn ed. stt. duuure: bitlain 333 which had the reputation of confemng fecundity upon barren women. a rock in the vicinity of athens, not far from the sotomb of socrates' is said to be possessed of the same virtue. when some twenty years since queen amelia [of greece, perhaps in a merry moment, was said to have tried the experiment, there was no end of most insulting abuse heaped upon her by a cathohc padre on his way through syra to some mission. the queen, he declared, was a "superstitious heretic "an abominable witch "jezebel using magic arts"

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eriod of one hundred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that had then burnt in a tomb from about three hundred years after christ nearly twelve hundred years. two of these subterranean lamps are to be seen in the museum of rarities at leyden, in holland. one of these lamps, in the papacy of paul the third, was found in the tomb of tullia, cicero s daughter, which had been shut up fifteen hundred and fifty years (second edition of n. bailey s fil logoj, 1731. notes. in the papa

the entire body of a fair virgin swimming in a wonderful juice, which kept it from putrefaction so well, that the face seemed no way impaired, but lively and very beautiful. her hair was yellow, tied up artifically, and kept together with a golden circlet or band. under her feet burnt lamps, the light of which was extinguished at the opening of the sepulchre. by some inscriptions found about the tomb it appeared that she must have lain there fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there

ith the supposed fabulous perpetual fire. neither wind or water, nor any other superinduced means, could extinguish it; but the flame was mastered eventually by the lamp being bored at bottom and broken by the astonished investigators of this consummate light. the man enclosed in this monument had a large wound in the beast. that this was the body of pallas was evident from the inscription on the tomb, which was as follows: pallas, evander s son, whom turnus spear in battle slew, of mighty bulk, lies here. 12 the rosicrucians. a very remarkable lamp was discovered about the year 1500 near ateste, a town belonging to padua, in italty, by a rustic who in his explorations in a field came upon an urn containing another urn, in which last was deposited one of these much-doubted miraculous lamps

her informs us that three hundred and sixty-six thousand men were employed twenty years in its erection. its height is now supposed to be six 94 the rosicrucians. hundred feet. have historians and antiquaries carefully weighed the fact (even in the name of the pyramids, that pyr, or pur, in the greek, means fire? we would argue that that object, in the great pyramid, which has been mistaken for a tomb (and which is, moreover, rather fashioned like an altar, smooth and plain, without any carved work, is, in reality, the vase, urn, or depository, of the sacred, ever-burning fire: of the existence of which ever-living, inextinguishable fire, to be found at some period of the world s history, there is abundant tradition. this view is fortified by the statements of diodorus, who writes that che

he carthaginians; the torches borne, in all priestly demonstrative processions, at all times, in all countries; the vestal fires of the romans; the very word flamen, as indicative of the office of the officiating sacerdote; the 96 the rosicrucians. hidden fires of the ancient persians, and of the grimmer (at least in name) guebres; the whole mystic meaning of flames on altars, of the ever-burning tomb-lights of the earlier peoples, whether in the classic or in the barbarian lands; everything of this kind was intended to signify the deified fire. fires are lighted in the funeral ceremonies of the hindoos and of the mohammedans, even to this day, though the body be committed whole to earth. wherefore fire, then? cremation and urn-burial, or the burning of the dead practised in all ages imply

l religious rites, and in celebration in the general sense, has an overpoweringly great meaning. festival, also, claims flame as its secret signal and its password to the propitious invisible. lights and flambeaux and torches carried in the hand were ever the joyous accompaniment of weddings. the torch of hymen is a proverbial expression. the ever-burning lamps of the ancients; the steady, silent tomb-lights (burning on for ages, from time to time discovered among the mouldering monuments of the past in the hypogea, or sepulchral caves, and buildings broken in upon by men in later day; the bonfires of the modems; the fires on the tops of hills; the mass of lamps disposed about sanctuaries, whether encircling the most sacred point of the mosque of the prophet, the graded and cumulative gran

aint-thrones in the churches of the eternal city, or elsewhere, wherever magnificence riseth into expansion, and intensineth and overpowereth in the sublimity which shall be felt; the multitudinous grouped lamps in the sacred stable the place of the holy nativity, meanest and yet highest at bethlehem; the steady, constant lights ever burning in mystic, blazing attestation in jerusalem, before the tomb of the redeemer; the chapelle ardente in the funeral observances of the ubiquitous catholic church; the congregated tapers about the bed of the dead the flames in mysterious grandeur (and in royal awe, placed as in waiting, so brilliant and striking, and yet so terrible, a court, and surrounding the stately catafalque; the very word falcated, as bladed, sworded, or scimitared (as with the gua

KETAB E SIYAH

l, 226 broken by the fall of that fatal mace. ten thousand voices acclaimed the king as the hero of his race for they knew not of his perfidy upon the field and indeed much that his hand wrought was good and, in life, his the greater part of his action had been noble in intent and conclusion. gladly did i recall his spirit to me. as the people mourned the fallen king his body was brought into the tomb and laid out in a rich sarcophagus, carved of red quartz and made bright by twenty rubies of most worthy size and a thousand studs of amber in which the eye descried others entombed as now lamech was entombed within the earth, ancient beastlings of ancient days caught within the glassy sepulchre. when the body had been anointed with precious oils to preserve the noble flesh from death's corru

of most worthy size and a thousand studs of amber in which the eye descried others entombed as now lamech was entombed within the earth, ancient beastlings of ancient days caught within the glassy sepulchre. when the body had been anointed with precious oils to preserve the noble flesh from death's corruption and rightful libations had been poured out to honour the spirit of the monarch then the tomb was sealed once more and drum-beating wizards chased demons from the door. thus was the manner of lamech's homecoming. now caravans were sent forth from the city's gates to bear to far shurupuk a wealth of riches by which to by the favour of the new king and thus honour the mercy he had shown to the armies that he had vanquished. a hundred mules bearing on their backs grain and wine, gold and

ed, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

lini, and probably, as michael maier held, had no connection with the order at all(*a. e. waite. the real history of the rosicrucians, p. 35) 697. the fama fraternitatis contains a description of the traditional life of christian rosenkreutz (b. a.d. 1378, the founding of the order of the rosy cross, and his death and burial. this is followed by a highly symbolical account of the discovery of the tomb of c: r: c: by brn. of the third order and row of succession; and finally the resolution of the head of the order that it should now be proclaimed to the western world is narrated, and an invitation issued (in five languages) to the learned of europe to join the fraternity. it closes with the statement that: 698. although at this time we make no mention either of our names or meetings, yet ne

herhood that was destined to reform europe. he chose three brethren out of his own monastery to be the first rosicrucians; and later increased the number to eight, binding them by certain definite rules. 716. the brethren then went forth to the world, leaving only two of their number to remain with the head of the order. in due time, christian rosenkreutz died, and was buried very secretly in the tomb prepared for him, his resting-place remaining unknown even to members of the fraternity. 717. at a later period, a seeming accident revealed the door of the tomb, upon which was written in great letters: post cxx annos patebo- after a hundred and twenty years i will come forth. in the midst of the tomb there shone a blazing star, and upon the altar in the centre of the vault these significant

later period, a seeming accident revealed the door of the tomb, upon which was written in great letters: post cxx annos patebo- after a hundred and twenty years i will come forth. in the midst of the tomb there shone a blazing star, and upon the altar in the centre of the vault these significant words were engraved: a.c.r.c. hoc universi compendium unius mihi sepulchrum feci- i have made this my tomb a compendium of the universe. beneath the altar was found a fair and worthy body with all the ornaments and attires. in his hand he held the parchment called t, the which next unto the bible is our greatest treasure, which ought not to be delivered to the censure of the world. various other objects were discovered- looking-glasses of divers virtues, little bells, burning lamps, and chiefly wo

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

oke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only hitting the victim later. also, once a curse comes into effect, its duration can vary considerably. in some traditions, it is believed that the most effective curses are executed on a night during which the moon is waning. although associated primarily with vodoun (voodoo, a widely practiced approach to cursing is to perform negative rituals o

ced on the walls of the burial chamber, and scholars have called these sources the pyramid texts. sometimes the information was placed on the wooden sarcophagi, and these sources are called the coffin texts. by the time of the new kingdom, when many more parts of the populace had reason to hope for immortality, it was customary to put the information on a roll of papyrus and place the roll in the tomb. these form the basis for the book of going forth by day (or the book of the dead. however it was transmitted, the information was considered invaluable for a successful crossing into the afterlife. the afterlife was experienced in various ways by the various parts of one s self. the tomb was the natural location of the khaibit, a shadowy, skeletal figure. the akh was experienced as a ghost o

it was transmitted, the information was considered invaluable for a successful crossing into the afterlife. the afterlife was experienced in various ways by the various parts of one s self. the tomb was the natural location of the khaibit, a shadowy, skeletal figure. the akh was experienced as a ghost or as an illuminated spirit, and could live either among humans, usually in the vicinity of the tomb, or in the next world. relatives tended to address their concerns to the akh. the ka was the guardian spirit or life force and looked exactly like the person. this spiritual double tended to hover around the tomb. the ka was the part of the person that dwelt in statues of the person and was the aspect to which mortuary offerings were generally made. the ba was the breath or soul, the principl

sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiris sits on the judge s throne, flanked by isis and nephthys. forty

ms. the location of the land of the blessed is unclear, but it may have been conceived as up in the sky somewhere. in any case, finally arriving at the land of the blessed, the deceased would be able to make use of all the items left for their use in the crypt, such as food, beds, chairs, utensils, etc. one could also use magical spells to turn models of servants, or shabti, that were left in the tomb, into living servants, and spend the rest of eternity in comfort. see also satan; temple of set for further reading: bierlein, j. f. parallel myths. new york: ballantine, 1994. burns, edward mcnall.western civilizations. vol. 1. 8th ed. new york:w.w. norton& co, 1973. eliade,mircea. from primitives to zen. new york: harper& row, 1967. lesko, leonard h. egyptian religion: an overview. in mirce

of the present entry, judgment of the dead, implies, the determination of the fate of the dead is often portrayed in more personal terms, in which the deceased is brought into a kind of otherworldly courtroom to have judgment passed on her or his life by a divine or semidivine being. sources on the notion of a judgment of the dead are rather meager for mesopotamian civilization. in ancient egypt, tomb inscriptions indirectly refer to an afterlife judgment during the old kingdom. religious texts in the middle kingdom (e.g, instruction for merikare) are explicit about an afterlife judgment for sinners, whose sins will be laid beside them in a heap. in another egyptian religious text, the book of the dead, one finds magical spells for protecting oneself from divine judgment. according to this

LIBER 777

ounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth (astarte, asherah) who according to budge (op. cit) was worshipped in egypt in the later dynastic period. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead

LIBER ALEPH

one in his first love, by the vision of beauty, and by the vision of science hou shalt marvel constantly with joy unfathomable at the mystery of the laws whereby the universe is upheld. this is that which is written: true wisdom and perfect happiness. o my son, it is in this contemplation that one hath the reward of the oath; it is by this that the tribulations are rolled away as a stone from thy tomb; it is with this that thou art wholly freed from the illusions of distinctions, being absorbed into the body of our lady nuith. may she grant thee this beatitude; yea, not to thee only, but to all that are. n the book of wisdom or folly 139 eq de inferno servorum (of the hell of the slaves) ow, o my son, having understood the heaven that is within thee, according to thy will, learn this conce

LIBER CCCXXXV ADONIS

onditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte wakes. in her arms is the corpse of the lord esarhaddon] astarte. o fearful dreams! awake and kiss me! awake! i thought i was crushed and strangled by a snake [she rises. the corpse falls. he is dead! he is dead! o lips of burning bloom, you are ashen [the jaw falls. the black laughter of the tomb! then let me kill myself! bring death distilled from nightshade, monkshood. let no dawn regild this night. let me not see the damned light of day, but drown in this black-hearted night! ho, slaves [adonis and psyche advance to her. adonis. thyself a slave! what curse (unbated till patient earth herself is nauseated) is worse than this, an handmaiden that creeps into her mistress. bed while he

LIBER CCXLII AHA

death is thine .attainment? i can do no better than to die! marysas. indeed, that .i. that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. olypmas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world.s loss our father christian rosycross! marysas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one cr

LIBER CORDIS CINCTI SERPENTE

phyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tem

LIBER CXCVII STORY OF SIR PALAMEDES

catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. liber cxcvii 4 then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an

adamant; he plungers to that gruesome goal firm as an old bull-elephant! the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is .ware that, lackeyed by the devil-king, the beast.the questing beast.is there! so though his heart beats close with fear, though horror grips his throat, he goes, goes on to meet it, s

LIBER DCCCLX JOHN ST

t longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him .see! he hath taken the road to damascus. that holy man answered, as he went quietly to the cemetery .i will await him here. so, therefore, there is one place, o thou thief of my heart fs love, adonai, to which thou must come at last; and that place is the tomb in which lie buried all my thoughts and emotions, all that which is .i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words .post lux crucis annos patebo..1 so thou wilt enter in (as did frater n. n. and his

LIBER LXVII THE SWORD OF SONG

ng. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-room, venus. bower and osiris. tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, an

we are shown the heroic sisters in their painful task of restraining, always with the utmost gentleness of word and demeanour, the headstrong passions of the miserable king. lear, at first quiet in stating his fancied wrongs .reg .i am glad to see your highness. lear .regan, i think you are; i know what reason i have to think so: if thou shouldst not be glad, i would divorce me from thy mother.s tomb, sepulchring an adult.ress (to kent. o! are your free? some other time for that. beloved regan, thy sister.s naught: o regan! she hath tied sharp-tooth.d unkindness, like a vulture, here (points to his heart. i can scarce speak to thee; thou.lt not believe with how deprav.d a quality.o regan. reg .i pray you sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint

ibly jejune yet assuredly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1.browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2. crowley, tannha user. 5. god.3.hebrew \yhla, gen. iii. 5. 5. gods.4. hebrew \yhla, gen. iii. 5. the revisers, seeing this most awkard juxtaposition, have gone yet one step lower and translated both words by .god. in other passages, however, they have been compelled to disclose their own dishonesty and translate \yhla by .gods. for evidence of this the reader may look up such passages as ex

been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so

LIBER MMCMXI NOTE ON GENESIS

+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second sy

LUCIFERIAN SORCERY

l is the same as eblis and considered by other lore as the first star (in reference to any angels) which would reveal him as lucifer. azoth the beginning and end in its spiritual aspect, azoth is a form of life and death. from between comes the possibility of manifestation. ba- the soul in egyptian mythology. when the immortal physically dies, the ba, which is the astral body, lives on within the tomb and beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusalem--the grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking tree

ss in pagan symbolism- the crucifixion, a cosmic allegory--the crucifixion of quetzalcoatl--the nails of the passion. 181 the mystery of the apocalypse the sacred city of ephesus--the authorship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the

, my trunk the sea, earth forms my feet, mine ears the air supplies, the sun's far-darting, brilliant rays, mine eyes" several unsatisfactory attempts have been made to etymologize the word serapis. godfrey higgins notes that soros was the name given by the egyptians to a stone coffin, and apis was osiris incarnate in the sacred bull. these two words combined result in soros-apis or sor-apis "the tomb of the bull" but it is improbable that the egyptians would worship a coffin in the form of a man. several ancient authors, including macrobius, have affirmed that serapis was a name for the sun, because his image so often had a halo of light about its head. in his oration upon the sovereign sun, julian speaks of the deity in these words "one jove, one pluto, one sun is serapis" in hebrew, ser

eophytes were substantially as follows: the soul of man--often called psyche, and in the eleusinian mysteries symbolized by persephone--is essentially a spiritual thing. its true home is in the higher worlds, where, free from the bondage of material form and material concepts, it is said to be truly alive and self-expressive. the human, or physical, nature of man, according to this doctrine, is a tomb, a quagmire, a false and impermanent thing, the source of all sorrow and suffering. plato describes the body as the sepulcher of the soul; and by this he means not only the human form but also the human nature. the gloom and depression of the lesser mysteries represented the agony of the spiritual soul unable to express itself because it has accepted the limitations and illusions of the human

ans--which also contained a portion of the flesh of bacchus, whose body they had partly devoured--the human race was created. thus the mundane life of every man was said to contain a portion of the bacchic life. for this reason the greek mysteries warned against suicide. he who attempts to destroy himself raises his hand against the nature of bacchus within him, since man's body is indirectly the tomb of this god and consequently must be preserved with the greatest care. bacchus (dionysos) represents the rational soul of the inferior world. he is the chief of the titans--the artificers of the mundane spheres. the pythagoreans called him the titanic monad. thus bacchus is the all-inclusive idea of the titanic sphere and the titans--or gods of the fragments--the active agencies by means of w

m in honor of adonis, and his rites celebrated in the grotto of the nativity at bethlehem. adonis as the "gored (or "god) man is one of the keys to sir francis bacon's use of the "wild boar" in his cryptic symbolism. adonis was originally an androgynous deity who represented the solar power which in the winter was destroyed by the evil principle of cold--the boar. after three days (months) in the tomb, adonis rose triumphant on the 25th day of march, amidst the acclamation of his priests and followers "he is risen" adonis was born out of a myrrh tree. myrrh, the symbol of death because of its connection with the process of embalming, was one of the gifts brought by the three magi to the manger of jesus. in the mysteries of adonis the neophyte passed through the symbolic death of the god an

mself under a pine tree and there died. his body was taken to a cave by the great mother (cybele, where it remained through the ages without decaying. to the rites of atys the modern world is indebted for the symbolism of the christmas tree. atys imparted his immortality to the tree beneath which he died, and cybele took the tree with her when she removed the body. atys remained three days in the tomb, rose upon a date corresponding with easter morn, and by this resurrection overcame death for all who were initiated into his mysteries "in the mysteries of the phrygians "says julius firmicus "which are called those of the mother of the gods, every year a pine tree is cut down and in the inside of the tree the image of a youth is tied in! in the mysteries of isis the trunk of a pine tree is

MASTERING WITCHCRAFT

uler of the dead and warden of the tower adamantine, walks abroad! this is the basic saturnian image. embroider on it with your own fantasies by all means. the more personal and sinister they are to you yourself, the more effective your magic will become. the one thing to remember is that they should evoke in you all those childhood fears of the dark, the deserted churchyard by night, the opening tomb, and the thing in the cellar' all the horrors and bugbears that you can conjure up from your worst childhood fantasy should be pressed into service here, must be dredged up and put to use in initiating the dark vortex! the floor triangle should be drawn in the usual manner, save for your altar decorations. a saturn incense of wrath and chastisement should burn in your thurible. repeat your co

MEANING OF MASONRY

lost guiding light is buried at the centre of ourselves. high as your hand may reach upwards or downwards from the centre of your own body--i.e, 3 feet between n. and s- far as it can reach to right or left of the middle of your person--i.e, 3 feet between w. and e--and 5 feet or more perpendicular--the height of the human body -these are the indications by which our cryptic ritual describes the tomb of hiram abiff at the centre of ourselves. he is buried" outside the holy city" in the same sense that the posterity of adam have all been placed outside the walls of paradise, for" nothing unclean can enter into the holy place" which elsewhere in our scriptures is called the kingdom of heaven. what then is this" centre" by reviving and using which we may hope to regain the secrets of our los

MICHAEL FORD A RITE OF THE WEREWOLF

m which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty

MICHAEL FORD WITCHMOON

ily members on the astral plane, guiding them into its own feeding. when the nachzehrer was exhumed, it was found to be resting in its own blood and a half devoured grave shroud. a peculiar thing about the nachzehrer is that this creature sleeps with it's left eye open and holding it's thumb. it was not rare that this creature would begin to eat its own flesh. when the nachzehrer would leave it s tomb it would sometimes climb the tower of a church. the demon would then ring the bells in the dead of night, which was said to cause death to any who would be unfortunate enough to hear the ghostlike callings in the night. it was the belief in bavaria that the nachzehrer could be created if an individual was born with a caul or second skin, an unfortunate circumstance for many an innocent child

exhumed and the corpses defiled by the paranoid town folk. nachttoter (a magickal title taken by the author) is a vampire which translates "killer in the night, a being which would haunt the dreams of many, painting the walls and bed sheets in blood and semen of bestial congress. neuntoter was given its title by the belief that it takes nine full days for the vampire to develop in it's coffin or tomb. found in saxony, the neuntoter was recognized as being a severe carrier of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane

/pot. a chalice will be needed, preferably a skull cup/cap if access is had. this ritual should be conducted when the moon is full. the vessel for which the famulus (latin for familiar) or succubi/goddess fetish may be housed should be an aesthetic choice, one which connects with the feeling of what hecate is to you. it is from the wing of the fallen seraph that you create your quill to mark this tomb and fetish-house of the spirit, however it must be prepared. day onewash the vessel in clean and cool water. allow it to sit from dawn until dusk, to let it bask in the sunlight if it may. seek hecate in dreams. record the experience accordingly. day twopaint it the color of your desire, upon it on four sides a mark of an x, the sacred sign of the cross roads. the sigillic formula of the succ

ead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide me and walk with me unto the luciferian sabbat. by the second moon maiden who rides upon the dragon s spine, i summon thee bring thy fiery essence into my circle, enflame me in the cunning fire and blood of your fornications. uplift me into the spirit of the red dragon- akhuraku, hecau, zrazza by the third moon moon of death, aged witch queen of the sabbat, hex casting hag of the ngang

i give you strength and life, by the wytch fire of azrael and hecate, i summon the shades of the grave to give this spirit food to grow, so it shall be! iii) the queen of the dead leave buried until the dark moon, exhume pot and return to your temple or coven meet. recite67 67 phantom and shade, spectar and vampyre, lover and seductress i summon you to rise in the dark of the moon, rise from your tomb and by my guide, my initiator, my familiar, my goddess hekas, hekau sakeka ushu umpesha narastu by lamia do you grow, arise vampyre seductress who shall guard and taste of my blood, whom shall give me the elixir of the evening, of dreaming and twilight haunting, alive shall you, arise! you may use this fetish to inspire your dreams and from which you may acquire visions, as well as a coven me

samhain october 31st of the dead who dance a leaf blown dance towards the fires; of the spectral hands which caress the sleep autumn; we come of graves yet unknown of sight and filled in tunnels of crimson, as the torch which leads our very essence- one behind and one ahead both moving forwards and backwards; at the same time of names ye already know. never to remind as she dances upon a lovelorn tomb. just as may eve is the light bringing birth of summer, so comes the shadow side and reverse, being the coming of the dead in the night of pan. samhain is the most significant to our sorcery, being a portal in nature to the shadows cast by the great torch of hecate and lilith. it is when we shed our skin to the skies of twilight, and rise to flight among those of black eagle (12. this is the

actually known her once, in order to be waking into her dream. she was within a cold, stone constructed ruin of a building, something of an ancient temple. worn with age and often bitter temperatures, i could feel the vast solar and nocturnal rites which had taken place long before. time frozen traces of solar birth rites, and ceremonies which celebrated strength and joy. these ruins now held the tomb and chamber of my woman who continued to call me. it was her essence, extended astrally, which caused me something like the day side loss of breath. i felt cold yet strong. strength was because of lack of fear. the snow which collected in this forgotten temple only added to the sense of isolation and what desolate kind of place it was. i could hear some kind of predatory birds in the backgrou

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

dared. the biblical references to the arc of the covenant and moses warningsabout its powers clearly denote some kind of unpredictable and deadly radioactivity. it isalso rumored that the arc contained the remains of the leader of the fallen angels or othersof his 200. the word arc comes from arche, meaning the first, the original, or even, the orig-inator, and also from arca, which translates as tomb. and the israelites declared the so-called arc to contain god himself. words like arcadia, monarch, archon, and arktoscontain this strange prefix.the loss of the majority of this technology was of singular irritation to the alien visi-tors and was sorely lamented. and so, in the post-diluvian times, they set about ener-getically manipulating events that we now read as history to bring them to

cause the technology by which it was erected was of anextremely advanced level. from that time onwards, the moon would come to represent(in almost all cultures) arcane powers of protection and magic. this apotropaic barrier,often referred to as by native peoples as the the great web in the sky, was put thereobviously to prevent the atlanteans from ever leaving this place. the earth was to betheir tomb. the higher angelic intelligences which rule our solar system may have erected the cosmicbarrier after relative normalcy had returned to the planetary grid. the facts are not clear as tohow it got there or what agency is really responsible. c. s. lewis refers to this barrier andthe quarantine of the bent ones in his writings, terming the earth tomb of the aliens, thul-candra (the silent plane

might have beennamed and who would have ridden in the kings second chariotindeed there was: a vizier who, con-trary to normal custom, was embalmed like a pharaoh (precisely as described in the last verse of gene-sis) and entombed in a fine sarcophagus in no less a place than the royal burial groundthe v alley ofthe kings at western thebes (modern luxor (p. 183)the inscription on his tombegyptian tomb inscriptions usually relate, in one way or another, to the godhead under which the occu-pant was placed in life, using deiform names such as ra, amen, and ptah. in this case, the unusual tombinscriptions of the grand vizier do not relate to any known god of egypt; they reveal instead such namesas ya-ya, and yu-ya, phonetically, iouiya, which is akin to yaouai, a variant of yahweh or jehovah.f

is akin to yaouai, a variant of yahweh or jehovah.from these inscriptions, the vizier has become personally known as yuya, and this is of particular inter-est because his grandson, pharaoh akhenaten later developed the one god concept in egypt (p. 182-183)y uya (y usuf) was the principal minister for the eighteenth dynasty pharaoh, tuthmosis iv (c. 1413-1405 b.c) and for his son amenhotep iiihis tomb was discovered in 1905, along with that of hiswife tuya (the asenath, and the mummies of y uya and tuya are among the very best preserved in thecairo museaumclearly, this couple was of tremendous importance in their day; this becomes obviousfrom y uyas funerary papyrus, which refers to him as the holy father of the lord of the twolandsas does his royal funerary statuette (p. 183)joseph was th

remarkably similar to the babylonian motif for aship. gene savoy is certain that ships were navigated along the amazon and were capable ofreaching europe and asia. this indicates contact was likely between south america andcultures such as the egyptians and mesopotamians. so far, historians deny the possibility ofthe existence of a white, blue-eyed race in south america. but, in 1997 a cliff-top tomb wasdiscovered in the cloud forest, bearing the typical red coloring and zigzag frieze of thechachapoya. a peruvian archaeologist, sonia guilles, subsequently studied the tomb. over200 mummified bodies were found, bearing faces stitched onto the cloth. like egyptianmummies these had no internal organs and were embalmed, helping to preserve them fromthe high humidity of the cloud forest. the av

art.who knows its name? call it love, creation, conspiracy, says the egyptian book of coming forthby day, better known as the egyptian book of the dead. the death theme continues with the pyra-mid itself. the greek origin of the word pyramid derives from fire-especially funeral pyre. theking's burial chamber is found in the center of the great pyramid. for the great pyramid func-tioned as a giant tomb for the pharaoh. 16.1945 near the end of world war ii, on april 12, 1945, president franklin d. roosevelt met hissudden death of a cerebral hemorrhage at the 33rd parallel at warm springs, georgia. his lastwords were, i have a terrific headache. his medical chart is missing.17. 1945 roosevelt's successor was harry s. truman. i've got every degree in the masons that thereis, said truman. harry

s, and tablets of stone which were found by the image are themysterious hieroglyphics, the key to which the smithsonian institute hopes yet to discover. the engrav-ing on the tablets probably has something to do with the religion of the people. similar hieroglyphicshave been found in southern arizona. among the pictorial writings, only two animals are found. one isof prehistoric type.the cryptthe tomb or crypt in which the mummies were found is one of the largest of the chambers, the wallsslanting back at an angle of about 35 degrees. on these are tiers of mummies, each one occupying a sep-arate hewn shelf. at the bead of each is a small bench, on which is found copper cups and pieces of bro-ken swords. some of the mummies are covered with clay, and all are wrapped in a bark fabric. the ur

MICHAEL WYNN THE SOUL TRAVELERS

e house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by t

MICHAEL W FORD NOX UMBRA

ve yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this may be a suggestion of your work in reference to vampyrism and shadow sorcery, both of the sabbat and the sethanic path of witchcraft will strengthen you in the darkened and tomb soiled shroud of ahriman. come now unto his pitch arms and talons, transform in the embrace of the father and mother of the blood moon of tiamat and babalon. ahrimanic vampyre the ahrimanic vampyre is one who has isolated the psyche, understanding that we are spiritual beings within flesh. we can thus control our immediate surrounding world. as we are born in darkness, we are nourished in the

itan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep the vampyre shade of the self would feed from the body in the death posture. requirements a human skull which would have the tap detached (available from medical supply companies, this will be the resting place or nganga of the vampyre, which would act as a coffin or tomb. obtain a small amount from a cemetery of burial ground, which will be the soil of which the vampyre would rest. a sigil representing the vampyre and association would be created. this maybe a sigil of ahriman or az, lilith or hecate, the black eagle or another such form. the back of the sigil may have printed the crest/sigil of vlad dracul or countess bathory. one may create a mask of the va

ate a mask of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered

uman and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant ins

ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tom

hantom form your deepest attributes of vampyric self, be it the grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from the blood of arimanius, talons of the best, whom shall tap the window of the sleeping, beckoning their desire death-guise, pale and ashen corpse corpse face, whom embraces the manes of the dead in lustrous copulations, wrapped in the shroud of the tomb, i name you as myself azyta seker arimanius, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie wi

give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence i

MORALS AND DOGMA

ght be! the light, in fact, exists, in its condition of splendor, for those eyes alone that gaze at it; and the soul, amorous of the spectacle of the beauties of the universe, and applying its attention to that luminous writing of the infinite book which is called "the visible" seems to utter, as god did on the dawn of the first day, that sublime and creative word "be! light" it is not beyond the tomb, but in life itself, that we are to seek for the mysteries of death. salvation or reprobation begins here below and the terrestrial world too has its heaven and its hell. always, even here below, virtue is rewarded; always, even here below vice is punished; and that which makes us sometimes believe in the impunity of evil-doers is that riches, those instruments of good and of evil, seem somet

ial world too has its heaven and its hell. always, even here below, virtue is rewarded; always, even here below vice is punished; and that which makes us sometimes believe in the impunity of evil-doers is that riches, those instruments of good and of evil, seem sometimes to be given them at hazard. but woe to unjust men, when they possess the key of gold! it opens, for _them, only the gate of the tomb and of hell. all the true initiates have recognized the usefulness of toil and sorrow "sorrow" says a german poet "is the dog of that unknown shepherd who guides the flock of men" to learn to suffer, to learn to die, is the discipline of eternity, the immortal novitiate. the allegorical picture of cebes, in which the divine comedy of dante was sketched in plato's time, the description whereof

rgotten! after praising each other all our lives, there are always excellent brethren, who, over our coffins, shower unlimited eulogies. every one of us who dies, however useless his life, has been a model of all the virtues, a very child of the celestial light. in egypt, among our old masters, where masonry was more cultivated than vanity, no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment. a grave tribunal sat in judgment upon all, even the kings. they said to the dead "whoever thou art, give account to thy country of thy actions! what hast thou done with thy time and life? the law interrogates thee, thy country hears thee, truth sits in judgment on thee" princes came there to be judged, escorted only by their virtues and thei

will come in which we may restrain our passions, subdue our hearts to gentleness and patience, resign our own interest for another's advantage, speak words of kindness and wisdom, raise the fallen, cheer the fainting and sick in spirit, and soften and assuage the weariness and bitterness of their mortal lot. to every mason there will be opportunity enough for these. they cannot be written on his tomb; but they will be written deep in the hearts of men, of friends, of children, of kindred all around him, in the book of the great account, and, in their eternal influences, on the great pages of the universe. to such a destiny, at least, my brethren, let us all aspire! these laws of masonry let us all strive to obey! and so may our hearts become true temples of the living god! and may he enco

his. it personifies wisdom, and draws between its children and the profane, the same line of demarcation that egypt had long before taught to the jews. that distinction existed at the beginning of the mosaic creed. moshah himself was an initiate in the mysteries of egypt, as he was compelled to be, as the adopted son of the daughter of pharaoh _thouoris, daughter of _sesostris-ramses; who, as her tomb and monuments show, was, in the right of her infant husband, regent of lower egypt or the delta at the time of the hebrew prophet's birth, reigning at heliopolis. she was also, as the reliefs on her tomb show, a priestess of hathor and neith, the two great primeval goddesses. as her adopted son, living in her palace and presence forty years, and during that time scarcely acquainted with his b

n its freedom. it was of slight importance to the kings of egypt and the monarchs of assyria and ph nicia, that the son of a jewish woman, a foundling, adopted by the daughter of sesostris ramses, slew an egyptian that oppressed a hebrew slave, and fled into the desert, to remain there forty years. but moses, who might otherwise have become regent of lower egypt, known to us only by a tablet on a tomb or monument, became the deliverer of the jews, and led them forth from egypt to the frontiers of palestine, and made for them a law, out of which grew the christian faith; and so has shaped the destinies of the world. he and the old roman lawyers, with alfred of england, the saxon thanes and norman barons, the old judges and chancellors, and the makers of the canons, lost in the mists and sha

d thither. after tedious search, isis found thirteen pieces, the fishes having eaten the other (the privates, which she replaced of wood, and buried the body at phil; where a temple of surpassing magnificence was erected in honor of osiris. isis, aided by her son orus, horus or har-oeri, warred against typhon, slew him, reigned gloriously, and at her death was reunited to her husband, in the same tomb. typhon was represented as born of the earth; the upper part of his body covered with feathers, in stature reaching the clouds, his arms and legs covered with scales, serpents darting from him on every side, and fire flashing from his mouth. horus, who aided in slaying him, became the god of the sun, answering to the grecian apollo; and typhon is but the anagram of python, the great serpent s

MOTTA MARCELO THE COMMENTARIES OF AL

siduously while they lived. the mummification had as its purpose to delay the dissolution of the astral body of the deceased so that as much of it as possible went with him or her in the next incarnation, thus providing continuity of consciousness through the lives. but this was a gross artifice, not to be compared with our way, for which see liber aleph, chapters 192-193. the book was put in the tomb or sarcophagus because supposedly the owner had used it constantly, which provided a further link. but in practice, just as few people studied it as study the bible today, although you find the damn silly thing all over the place "single robe: an aura clean and whole, without any leak of force anywhere "rich headdress: the sahashara activated "put on the wings: awaken the ajna, which when act

d, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! note the close connexion between leo and libra in the tarot, the numbers viii and xi of their trumps being interchanged with xi and viii. there is no such violent antithesis as that between osiris and horus; strength will prepare the reign of justice. we should begin already, as i deem, to regard thi

magick in the snake apophis the destroyer. another soul of god and beast the union of aiwaz and the beast in aleister crowley pan as god& goat; mary, etc, as mother of the son of god, fer tilized by the dove or bull, swan, etc. shall mingle in the globed priest the identification of matterandspiritinour doctrine the doctrine of the re generate incorruptible body. another sacrifice shall stain the tomb loveis the magical formula: sex as the key to life 'the tomb" the temple of love. crucifixion, etc, as the magical formula. death as the key to life 'the tomb" the coffin or grave. another king shall reign horus(ra-hoor-khuit) the crowned child osiris (jesus, etc) the dying king (see fraser. and blessing no longer be poured to the hawk-headed mystical lord blessing semen blessing blood. it ma

l. i have thought this before, long ago, but can't get a satisfactory qabalah. 240 is a doubling of the pentagram, of course, and is a six fold of 40, the number of repressive 'sealed-up' law. by our r.o.t.a, mr is the sea swallowing the sun, and the insertion of a tau would help this in a certain formula of"he lives in the sun. but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle then is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= v

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to yield to him their few remaining days. but "life is sweet" even to old age, and they both refused to make the sacrifice demanded of them. alcestis, page 83 however, who had secretly devoted herself to death for her husband, was seized with a mortal sickness, which kept pace with his rapid recovery. the devoted wife breathed her last in the arms of admetus, and he had just consigned her to the tomb, when heracles chanced to come to the palace. admetus held the rites of hospitality so sacred, that he at first kept silence with regard to his great bereavement; but as soon as his friend heard what had occurred, he bravely descended into the tomb, and when death came to claim his prey, he exerted his marvellous strength, and held him in his arms, until he promised to restore the beautiful a

architect had found an asylum with cocalus than he sailed over to sicily with a large army, and sent messengers to the sicilian king demanding the surrender of his guest. cocalus feigned compliance and invited minos to his palace, where he was treacherously put to death in a warm bath. the body of their king was brought to agrigent by the cretans, where it was buried with great pomp, and over his tomb a temple to aphrodite was erected. dadalus passed the remainder of his life tranquilly in the island of sicily, where he occupied himself in the construction of various beautiful works of art. the argonauts. aeson, king of iolcus, was forced to fly from his dominions, which had been usurped by his younger brother, pelias, and with difficulty succeeded in saving the life of his young son, jaso

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

legitimis reddimus" 20 the origins of freemasonry from ancient times to the middle ages bishops of gaul, even in the frankish areas, were gallo-romans. it is likely that some of these were remarkable builders who were actually aided by the frankish kings. in 472, through the efforts of perpetue, or parpet of tours, a first-class basilica, the most beautiful in the west, was completed to house the tomb of saint martin. a century later in paris, chidebert i (d. 558) kept masons busy on the magnificent saint vincent church (now saint germain des pres. in nantes, the bishop felix (550-583) focused his concern on useful public works such as roadways, bridges, and canals, and consecrated a cathedral that is said to have been as beautiful as saint martin basilica. in his city and diocese, gregory

e in trinity chapel of a confederation of the ascension, which he connects to tailors of religious habits. it may be more likely, however, that this was the seat of a confederation of stonecutters, for the ascension of our lord was depicted on the coat of arms of the association of masons and stonecutters.29 according to a trade legend, it was a stonecutter who unsealed the stone that covered the tomb of jesus and a mason who demolished the rest of it to enable jesus to ascend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle

NECRONOMICON ALAZIF

ate them, binding their powers to thy will. editor's note: in the published edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscript but were provided from other unrelated texts by the publishers. to make ye powder of ibn ghazi the mystic powder of materialization: take ye dust of ye tomb- wherein ye body has lain for two hundred years or more past, three parts. take of powdered amaranth, two parts; of ground ivy leaf, one part, and of fine salt, one part. compound all together in an open mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a leaden casket whereupon is graven the sigil of koth. ye u

ONYX TABLET OF SET

strative forum (tos.priests) should have open discussion on all areas of temple administration. 6. perhaps we could open the initiatory forum at a propitious time like 6 pm on june 6? we could concentrate on bringing current discussions to a resolution before then, or to making them into long-term, culture-changing threads. given to the priesthood on the day i received a piece of kv-14 (setnakt's tomb. uncle setnakt's advice column by entering the priesthood of set, you have undergone an interesting process and become the interesting result of it. i would like to share my observations on the result and the process, and offer some advice that may aid your application of your new state of being. through our bond with the prince of darkness you have have received an "extra helping" of the gif

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ologist paul radin (published under the title neolithic mother goddess the venus of willendorf, a stone figurine of a fertility goddess found at willendorf in austria, dates from the neolithic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10

lace. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of the wedjat eye stands for wholeness and renewal. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian gods in relation the world. in the center, the sky (nut) arches over the body of earth (geb, his bent knees indicating the uneven nature of the land, while the sun (re) courses between them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys

so acquired many political skills; the conference of the gods on the future of haiti cannot start without him. mountain origin the petro voodoo cult, which grew out of the rage of the slave experience, was born in the hills of haiti, among escaped slaves known as maroons. in 1791 a petro ceremony, led by a voodoo priest, boukman dutty, sparked an uprising for independence. grave the cross on this tomb is the symbol of baron samedi and the crossroad of death. an offering of rum to ghede stands at its base. all the voodoo gods are identified with catholic saints: erzulie with the virgin mary, legba with both st. peter and lazarus, ogoun with st. james the greater, damballah wedo with st. patrick, azacca with st. isidore, baron samedi with st. expedit, and so on. the voodoo gods incline towar

reaching right up to the sky. then she shrank back to his size, coiled around him, and dragged him to her underwater home. the man thought his new wife very beautiful, but when he drank the hallucinogenic shori, he saw her in her true form and was terrified. although snake-woman calmed him, he was not happy and her brother took pity on him and led him home. this cloth found in an ancient peruvian tomb shows a two-headed heaven snake. the dreaming 102 spears the old man, like his sons, has his spears ready; the oval object to the left is his spear thrower. the dreaming t he dreaming of australian aboriginal mythology is often referred to as the altjeringa. it is the time of the creation of the world, but it is not regarded as lying in the past, but rather in an eternal present, which can be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first society of the rosicrucians. they then laid down the results of their science in books, which are said to be still in existence, and in the hands of some rosicrucians. it is then said that 120 years after his death, the introduction 7 5 entrance to his tomb was discovered. a stair-case led into a subterranean vault, at the door of which was written, post annos cxx patebo. there was a light burning in the vault, which, however, became extinct as soon as it was approached. the vault had seven sides and seven angles, each side being five feet wide and eight feet high. the upper part represented the firmament, the floor, the earth, and they were lai

tom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles -though of course <28> they must have their correspondences in different parts of space. they are, rather, serial concepts, each condition or state or serial concept enclosing the other. each sephirah, be it spiritual

sing from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit. the intervening grades occupy themselves with the analysis of that light as it vibrates between the light and the darkness, and with the establishment within the candidate's personal sphere of the rays of the many-coloured rainbow of promise "before all things" commences a phrase in one ritual "are the

of his unconsciousness, will never do. he must unite and integrate the various levels of his entire tree. his task must be to train and develop the titanic forces of his own underworld, so that they become as a powerful but docile beast whereon he may ride. introduction the adeptus minor grade continues the theme of these two diagrams. escorted into the vault, the asvirant is shown the lid of the tomb of osiris, the pastos, wherein is buried our father, ehristian rosenkreutz, and on that lid is a whkh brings fulfillment as it were to the narrative of the preceding diagrams. it is divided into two sections. the lower half of the painting depicts a figufe of idam, similar to his presentation in the practicus grade diagram, though here the heads of the dragon are faback from the tree, showing

n in this ceremony of the adeptus minor grade. for we are clearly taught by precept and by example that we are, in essence, gods of great power and spirituality who died to the land of our birth in the garden of hesperides, and mystically dying descended into hell. and moreover the ritual demonstrates that like osiris, christ, and mithra, and many another type of god-man, we too may rise from the tomb and become aware of our true divine introduction 3 7 natures. the principal clause of the lengthy obligation assumed while bound to the cross, indicating the trend of its teaching, and the import of its objective, is "i further solemnly promise and swear that, with the divine permission, i will from this day forward apply myself unto the great work, which is so to purify and exalt my spritual

l of the abnegation of the lower self and the union with the higher" the obligation assumed, the candidate is now removed from the cross, and the officers then narrate to him the principal facts in the history of the founder of the order- christian rosenkreutz. on a previous page was given a summary of these historical facts. when the history lecture mentions the discovery of the vaultwherein the tomb and body of the illustrious father were discovered, one of the initiating adepts draws aside a curtain, admitting the candidate to a chamber erected in the midst of the temple similar to that described in the lecture. a few words roughly describing it may not be considered amiss. as a climax to the very simple temple fumiture of the outer grades, it comes as a psychological spasm and as a hig

e quote but briefly "we opened the door, and there appeared to our sight a vault of seven sides and seven- comers, every side five fddt broad and thcheight of eight foot. although the <70> sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. in the midst, instead of a tomb-stone, was a round altar. now, as we had not yet seen the dead body of our careful and wise father, we therefore removed the altar 'aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed" around this fundamental symbolism, the golden dawn adepts, displaying a genius of extraordinary insight and synthesis, had built a most awe-inspiring superst

RELIGIOUS TENANTS OF THE YEZIDI

bn moawiyah, but this is only a stratagem to secure their toleration by the mohammedans. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was a different individual, and one of their own sect whose descendants are still living at ba-sheaka. the quotation from the koran near the tomb was also admitted by several kaww ls to have been introduced as a blind, and in order to prevent the moslems from desecrating; their sacred shrine. we have already noticed a similar subterfuge as practised by the christians of this district, and hence the convent of mar behn m is commonly called "khudhr elias" and that of mar mattai "sheikh matta" i think it cannot be doubted that the term "y

that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds adonijah, adonibezek &c? this derivation is open to objection on the ground that the yezeedees write the word with hbw o and not with hbw a. little weight, however, ought to be attached t

a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday and thursday, when they burn incense over the tomb, and after watching a short time, and smoking their pipes, return home. the season for commemorating the principal sheikhs takes place in the month of april, and continues for eight or ten fn. 1. it in a well known fact, that many of these monuments have been raised within the last century. the four walls are first built, some time after these are roofed in, and eventually the cone is superad

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

, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know nothing? why do they conceal what all men burn to know? why are they invested with a dread and unknown power? the occult sciences! magic! these words wil

s vast domain. 5 x sole worthy worship, he, the only lord, 6 n doth his true doctrine to clean hearts accord. 7 z but since faith's works a single pontiff need, 8 k one law have we, and at one altar plead; 9 t eternal god for aye their base upholds. 10 v heaven and man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the mo

ur number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 and glorifies the cherubs at his feet. by the help of this purely dogmatic explanation we shall already understand the kabalistic alphabet of the tarot. thus, figure i, entitled the juggler, represents the active principle in the economy of divine and human autotelia. figure ii, vulgarly called pope joan, represents

nds sometimes in absolute death, when the soul, ravished by its temporary liberation, makes an effort of will to become free altogether, which is possible for those who have conquered hell, that is to say, whose moral strength is superior to that of astral attraction. hence resurrection is possible only for elementary souls, and it is these above all who run the risk of involuntary revival in the tomb. great men and true sages are never buried alive. the theory and practice of resurrection will be given in our ritual; to those meanwhile who may ask whether i have raised the dead, i would say that if i replied in the affirmative they would not believe me. it remains now to examine whether the abolition of pain is possible, and whether it is wholesome to employ chloroform or magnetism for su

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

b of his destroyers encircles him and triumphs already in his certain destruction. a cry is heard: is not that he who is shattered on the rocks of the abyss? they whiten and look at one another; but he, calm and smiling with pity, passes through the midst of them and disappears. behold another mountain which they have just dyed with his blood! behold a cross, a sepulchre and soldiers guarding his tomb! madmen! the tomb is empty, and he whom they regard as dead is walking peaceably between two travellers on the road to emmaus. where is he? whither does he go? warn the masters of the world! tell the caesars that their power is threatened! by whom? by a pauper who has no stone on which to lay his head, by a man of the people condemned to the death of slaves. what insult or what madness! it ma

RUBY TABLET OF SET

antiate this. in only a very few legends [such as that of the death and rebirth of osiris] do the gods assume human behavioral characteristics. in the vast bulk of the existing texts they are far more abstract, having "personalities" that seem to overlap one another and symbolic attributes that are difficult to identify in terms of purely human desires. consider the following inscription from the tomb of ramesses vi in this light, noticing the overlap between truth (maat) and ra:23 adoration to truth. salutation to thee, this eye of ra through which he lives every day! they who are behind the chapel fear her, the brilliant one, she who comes out from the head of him who made her. on the head serpent, who comes out in front of him! thou art the brilliant eye who leads him, the word of judgm

nt kingdoms of the nile. new york: mentor books, 1962. frankfort, hentry, ancient egyptian religion. new york: harper and brothers, 1948. frankfort, hentry et al, before philosophy. baltimore: penguin books, 1972. grun, bernard, the timetables of history. new york: simon and schuster, 1975. jerome, st "taceo de philosophis" in the prologus galeatus to the bible, 1590. piankoff, alexandre (ed, the tomb of ramesses vi. new york: bollingen foundation, 1954. plato, the collected dialogues of plato. princeton: princeton university press, 1961. russell, bertrand, a history of western philosophy. new york: simon and schuster, 1945. schure, edouard, the ancient mysteries of delphi: pythagoras. blauvelt, new yrk: rudolf steiner productions, 1971. stanley, thomas, the history of philosophy. los ange

hical encyclopaedia of science and technology, page 2. 15. stanley, op. cit, page 494. 16. plato, collected dialogues, page 1059. 17. stanley, op. cit, pages 494-495. 18. budge, sir e. a. wallis, egyptian language, pages 13-42. 19. stanley, op.cit, page 495. 20. ibid, page 496. 21. ibid, page 508. 22. winspear, alban d, the genesis of plato's thought, pages 81-82. 23. piankoff, alexandre (ed, the tomb of ramesses vi, page 321. 24 "taceo de philosophis, astronomis, astrologis, quorum scientia mortalibus uti lissima est et in tres partes scinditur%%greek. ad minores artes veniam" etc [a. hyeronomi, prologus galateatus, in bibl. saer] 25. proclus, quoted in christian, paul, histoire de la magie, du monde surnaturel et de la fatalite a travers les temps et les peuples, page 88. 26. brugsch-bey

ed, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the doublewanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawkheaded mystical lord! crowley felt the "holy place" to be boleskine house, his one-time estate on the shore of loch ness in scotland. boleskine has remained standing to date, but has become a celebrity focal point for contemporary crowleyphiles. if the physical boleskine is thus reduced to a "haunted house" spectacle, the

d, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord. harmakhis was one of the many forms of xepera as a symbol of regeneration, transformation, and immortality. harmakhis was portrayed in many shapes, the most famous being that of the great sphinx at giza. the "double-wanded one" is set, whose symbols in ancient egypt were the d'm (tcham) and ws sceptr

whereas the emperor sits in alert control and dignity, the central figure of the hanged man is suspended in meditation and alert to matters other than those immediately apparent. granted, the position itself is less than could be wished for, but the attention of the hanged figure is on subjects impacting on a subjective level far deeper than the goings of daily life. 1 cenotaph: an empty memorial tomb, the body of the honored being buried elsewhere trump xiii death trump xiii is not a sign of death as that state is generally understood. it is a depiction of change and magic and few other trumps are more appropriate to the conclave edition of the trail of the serpent than xiii. the integral indegrient in thelema, indulgence, xeper, poor old xem, and remanifest is that change with forms rung

diamond sharp and just as bright. do you read my secret thought pleasures that my lives have bought, classification: v4- c81- 11 author: lowana knaust i date: june xi publication: the magic cat, iv.4 reading list #2 as you gaze so deep into the eye of mind? tell me, did you hear my laughter my rejection for here-after, tell me, soul of satan, what you find. is it that you begged excuse bribed the tomb to turn you loose, to find again the mate you once had known? does my memory fail to know that it was i long ago, deeply loved and hated as your own? did we scamper cross the plains hide in caves to miss the rains, bid you lay your silken ear upon my breast? if it were so, then let it lie for you are you and i am i, and both our gods have surely had their jest. poems procreation once, to chan

SATANGEL

previously, this is the procedure to follow. first have a ring made of gold. around the outside these names should be carved: brimer, suburith, tranauit; on the inside, these names: lyroth, beryen, damayn. when the names have been carved, on a sunday before sunrise, go to running water and place the ring in it, and let it remain there for five days. on the sixth day, take it out and take it to a tomb, and place it inside, so that it remains there on friday and saturday. on sunday, before sunrise, go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along wi

SATANIC RITUALS

emony according to the standard procedure] pilgrims of the age of fire cependant que persiste la splendeur c t, du plumage bleut de 1'orgueil qui s'attriste d'un paon jadis vainqueur au jardin du coeur -verlaine "too true, too soon" might be the closing statement of the little band of heretics who survived eight centuries of cruel christian and moslem persecution-the yezidis. from their mecca-the tomb of their first leader, sheik adi-situated on mount lalesh near the ancient city of nineveh, the yezidi empire stretched in an invisible band approximately three hundred miles wide to the mediterranean junction of turkey and syria on one end, and the mountains of the caucasus in russia on the other. at intervals along this strip were seven towers-the towers of satan (ziarahs)-six of them trape

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

choose to live in the world rather than withdraw from it. prophecy: prediction of future events. prophet: a person chosen to serve as god s messenger. pu: uncarved or unformed; the state of simplicity to which daoists try to return. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rationalism: belief that knowledge can come exclusively from the mind. reform: one of the sects of judaism

ent of the planets and stars in relation to one another in order to predict future events. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. deity: a god or goddess. maat: divine order and justice; a central concept in the religion of ancient egypt. monotheism: belief in one supreme being. pantheon: a collection of deities. polytheism: belief in many gods. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. ziggurat: a stepped foundation or structure that held a shrine or temple in the mesopotamian religion. 38 world religions: almanac ancient religions of egypt and mesopotamia history and develop

e people. a reed is a type of tall, slender grass. the gods were thought to be housed in statues; these statues were purified, fed, and clothed daily, and annual festivals were held. the afterlife was also important for egyptians from the earliest times, and pharaohs and queens were buried with material to make their lives easier after death. early gods included ptah; anubis, the protector of the tomb; and nit, the goddess of war. different cities in the united nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and tefnut, the goddess of moistu

esopotamian moon god, sin (also called nanna, has a lapis lazuli beard and rides a winged bull. lapis lazuli is a blue semiprecious stone. a powerful and still popular symbol of ancient egypt s religion is the ankh. the ankh resembles a cross, but has an upside down teardrop shape at its top. in the ancient egyptian written language of hieroglyphs, the ankh represents life. it is often present in tomb carvings and other artwork. it is associated with magical protection, or sa. even those ancient egyptians who could not read hierogylphs knew the ankh symbol. the ankh may represent the sunrise or rebirth. many ancient gods carried ankhs and often blessed pharaohs with an ankh, symbolizing the act of giving them the breath of life. among the gods often seen with ankhs are osiris, isis, ra, ha

bors at giza are the most well-known. pyramids are tombs built for pharaohs. the pyramid had tall, sloping sides that typically ended in a point. archaeologists believe this structure was a symbolic representation of the dead pharaoh climbing to the sky to live forever. it also represented the sun. the pharaoh was buried inside the pyramid with all of the items he would need in the afterlife. the tomb was then sealed. about eighty pyramids have survived to modern times. not all of these are in the classic shape of the pyramids at giza. another wellknown pyramid is the step pyramid at saqqara. the pharaoh djoser (reigned twenty-seventh century bce) had this tomb built with several layers, or steps, in its design. the structure of the step pyramid is similar to that of mesopotamia s ziggurat

nal items the deceased would need in the afterlife. these included everything from jewelry to weapons, furniture, and even (for the wealthy) their slaves. the daily routine of work for the majority of ancient egyptians was broken up throughout the year by a variety of religious observances. for some workers almost one-third of the year was set aside for religious observances and celebrations. the tomb makers eight-day work week, for example, had a two- or three-day weekend. put together, these weekend days of rest accounted for about sixty days a year. there were another sixty-five days of religious festivals, from full moon days to the celebration of the flooding of the nile river, to such major festivals as the feast of opet. these occasions were opportunities not just for prayer at one

pyramidal shape has been adopted by modern architects, including the egyptian-inspired entrance to the louvre museum in paris, france. egyptians, like mesopotamians, made use of canals for irrigation and became dam builders in order to control some of the unwanted flooding of the nile river. both of these influenced modern engineering. art was also influenced through colorful and often realistic tomb decorations. this was especially true during the rule of akhenaten when a style called amarna art was popular. the art during this period was surprisingly modern; it had a very natural look instead of the stiff poses usually found in royal paintings. for more information books bottero, jean. religion in ancient mesopotamia. chicago, il: university of chicago press, 2001. frankfort, henri. anc

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ildhood, and yet more as she bloomed into the sweet seriousness of virgin youth, should fancy her life ordained for a lot, whether of bliss or woe, that should accord with the romance and reverie which made the atmosphere she breathed. frequently she would climb through the thickets that clothed the neighbouring grotto of posilipo, the mighty work of the old cimmerians, and, seated by the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no poetry can render palpable and defined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the autumn noon or summer twilight, and build her castles in the air. who

hall be as free in the marketplace as on the mountain. but we, reader, we too escape from these scenes of false wisdom clothing godless crime. away, once more "in den heitern regionen wo die reinen formen wohnen" away, to the loftier realm where the pure dwellers are. unpolluted by the actual, the ideal lives only with art and beauty. sweet viola, by the shores of the blue parthenope, by virgil's tomb, and the cimmerian cavern, we return to thee once more. chapter 1.ix. che non vuol che 'l destrier piu vada in alto, poi lo lega nel margine marino a un verde mirto in mezzo un lauro e un pino "orlando furioso" c. vi. xxiii (as he did not wish that his charger (the hippogriff) should take any further excursions into the higher regions for the present, he bound him at the sea-shore to a green

ate, the love of the daughters of earth. at present i can warn and save thee from many evils; if i saw more of thee, would the power still be mine? you understand me not. what i am about to add, it will be easier to comprehend. i bid thee banish from thy heart all thought of me, but as one whom the future cries aloud to thee to avoid. glyndon, if thou acceptest his homage, will love thee till the tomb closes upon both. i, too" he added with emotion "i, too, might love thee "you" cried viola, with the vehemence of a sudden impulse of delight, of rapture, which she could not suppress; but the instant after, she would have given worlds to recall the exclamation "yes, viola, i might love thee; but in that love what sorrow and what change! the flower gives perfume to the rock on whose heart it

ught to reduce the simple name of zanoni, which a century before had been borne by an inoffensive naturalist of bologna (the author of two works on botany and rare plants, to the radicals of the extinct language. zan was unquestionably the chaldean appellation for the sun. even the greeks, who mutilated every oriental name, had retained the right one in this case, as the cretan inscription on the tomb of zeus (ode megas keitai zan "cyril contra julian (here lies great jove) significantly showed. as to the rest, the zan, or zaun, was, with the sidonians, no uncommon prefix to on. adonis was but another name for zanonas, whose worship in sidon hesychius records. to this profound and unanswerable derivation mervale listened with great attention, and observed that he now ventured to announce a

to dubbio e fredda tema che pensando l'accresci. tasso, canzone vi (o anxious doubt and chilling fear that grows by thinking) she was seated outside her door, the young actress! the sea before her in that heavenly bay seemed literally to sleep in the arms of the shore; while, to the right, not far off, rose the dark and tangled crags to which the traveller of to-day is duly brought to gaze on the tomb of virgil, or compare with the cavern of posilipo the archway of highgate hill. there were a few fisherman loitering by the cliffs, on which their nets were hung to dry; and at a distance the sound of some rustic pipe (more common at that day than at this, mingled now and then with the bells of the lazy mules, broke the voluptuous silence, the silence of declining noon on the shores of naples

ledge, mejnour, thou wilt have another neophyte. beware of another victim! come to me! this will reach thee with all speed. answer it by the pressure of one hand that i can dare to clasp! chapter 3.viii. il lupo ferito, credo, mi conobbe e 'ncontro mi venne con la bocca sanguinosa "aminta" at. iv. sc. i (the wounded wolf, i think, knew me, and came to meet me with its bloody mouth) at naples, the tomb of virgil, beetling over the cave of posilipo, is reverenced, not with the feelings that should hallow the memory of the poet, but the awe that wraps the memory of the magician. to his charms they ascribe the hollowing of that mountain passage; and tradition yet guards his tomb by the spirits he had raised to construct the cavern. this spot, in the immediate vicinity of viola's home, had ofte

the magician. to his charms they ascribe the hollowing of that mountain passage; and tradition yet guards his tomb by the spirits he had raised to construct the cavern. this spot, in the immediate vicinity of viola's home, had often attracted her solitary footsteps. she had loved the dim and solemn fancies that beset her as she looked into the lengthened gloom of the grotto, or, ascending to the tomb, gazed from the rock on the dwarfed figures of the busy crowd that seemed to creep like insects along the windings of the soil below; and now, at noon, she bent thither her thoughtful way. she threaded the narrow path, she passed the gloomy vineyard that clambers up the rock, and gained the lofty spot, green with moss and luxuriant foliage, where the dust of him who yet soothes and elevates t

SIR WALLIS BUDGE EGYPTIAN MAGIC

ee from the inscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was buried with him. 1 elsewhere 2 we are told that the book which teta, king of egypt about b.c. 3266, had with him "hath effect upon the heart of the gods; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc, was to bring the gods under the power of the deceased, so that he might be able to compel them to do his will. p. 29 1. the amulet of the heart, the heart was not only the seat of the power of life, but also the source of both good and evil thoughts; and it sometimes typified the conscience. it was guarded after death with special care, and was mummified

riginally the two guardians of the ladder were horus the elder and set, and there are several references in the early texts to the help which they rendered to the deceased, who was, of course, identified with the god osiris. but, with a view either of reminding these gods of their supposed duty, or of compelling them to do it, the model of a ladder was often placed on or near the dead body in the tomb, and a special composition was prepared which had the effect of making the ladder become the means of the ascent of the deceased into heaven. thus in the text written for pepi 2 the deceased is made to address the ladder in these words "homage to thee, o divine ladder! homage to thee, o ladder of set! stand thou upright, o divine ladder! stand thou upright, o ladder of set! stand thou upright

ance of the ladder is also seen, for in chapter cxlix. 4 the deceased says "i set up a ladder among the gods, and i am a divine being among them; and in chapter cliii. he says "the p. 55 [paragraph continues] osiris nu shall come forth upon your ladder which ra hath made for him, and horus and set shall grasp him firmly by the hand" finally, when the custom of placing a model of the ladder in the tomb fell into disuse, the priests provided for the necessity of the dead by painting a ladder on the papyri that were inscribed with the texts from the book of the dead and were buried with them. 1 11. the amulet of the two fingers, this amulet is intended to represent the two fingers, index and medius, which the god horus employed in helping his father osiris up the ladder 2 into heaven, as has

ace. 14. the amulet nefer, this amulet signifies "happiness, good luck" etc, and represents a musical instrument; it was made of carnelian, red stone, red porcelain, and the like, and was a very favourite form for the pendants of necklaces and strings of beads. 15. the amulet of the serpent's head, this amulet was placed on the dead body to keep it from being bitten by snakes in the underworld or tomb. it is made of red stone, red jasper, red paste, and carnelian. as the goddess isis is often typified by a serpent, and red is a colour peculiar to her, it seems as if the idea underlying the use of this amulet was to vanquish the snakes in the tomb by means of the power of the great snake-goddess isis. this power had been transferred to it by means of the words of the xxxivth chapter of the

which liveth, and i lead with me the hearts of the apes" his existence was thought to be without toil. but, since the inhabitants of sekhet-aaru needed food and drink, provision must be made for their production, and the necessary labours of the field must, in some manner, be performed. to meet the difficulty a small stone figure of the deceased was buried with him, but before it was laid in the tomb the priests recited over it the words of power which would cause it to do for the deceased whatever work he might be adjudged to perform in the kingdom of osiris, later, these words were inscribed upon the figure in hieroglyphics, and later still the figure was p. 72 provided with representations of the rope basket, and plough, and flail, such as were employed by the egyptian labourer in carr

biddest me to do" the egyptians were most anxious to escape the labours of top-dressing 2 the land, and of sowing the seed, a work which had to be done by a man standing in water in the sun, and the toilsome task of working the shaduf, or instrument for raising water p. 73 from the nile and turning it on to the land. in graves not one figure only is found, but several, and it is said that in the tomb of seti i, king of egypt about b.c. 1370, no less than seven hundred wooden ushabtiu inscribed with the vith chapter of the book of the dead, and covered with bitumen, were found. the use of the shabti figure continued unabated down to the roman period, when boxes full of ill-shaped, uninscribed porcelain figures were buried in the tombs with the dead. the next instance worth mentioning of th

s only. 2 it seems that the ptah-seker-ausar figure was much used in the late period in egypt, for many inscribed examples have been found which are not only illegible, but which prove that the artist had not the remotest idea of the meaning of the things which he was writing. it is possible that they were employed largely by the poor, among whom they seem to have served the purpose of the costly tomb. returning once more to the subject of wax figures, it may be wondered why such a very large proportion of the figures of the gods which were worn by the living and attached to the bodies of the dead as amulets are made of almost every kind of substance except wax. but the reason of this is not far to seek: wax is a substance which readily changes its form under heat and pressure, and it is a

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nd its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the back of the room. the room is as quiet as an underground tomb. its floor is paved with blue-gray slate slabs laid in a haphazard pattern. at the edge of the rug are two very low railings extending out from the east and west walls of the room. the center space between the railings is some six feet in width. to the right of the inner entrance are ten low wicker benches arranged in two rows of three and one back row of four against the corridor wall. attem

t, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ourselves] a sure foundation of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

d-soul. he mixed the elements, in harmony and perfect proportion elements that he himself brought into being by pouring himself out, giving up his separate existence. thus he produced the world-body. and stretched out upon it, in the form of a cross, is the worldsoul, the divine presence in the world. it suffers death on this cross so that the world can exist. and plato therefore calls nature the tomb of the divine not however a tomb in which lies something dead, but the tomb where lies the eternal, for which death is nothing but the opportunity to demonstrate the omnipotence of life! hence the right way to look upon nature is for humanity to undertake the rescue of the crucified world-soul, which should rise, released from death, released from the spell that 54 christianity as mystical fa

n except in the soul of an initiate? thus wisdom takes on its proper meaning in a cosmic setting: knowledge is the resurrection, the liberation of god. in the timaeus the world is presented developing out of the imperfect into the perfect. the concept is one of progressive process, of beings developing; and in this process god reveals himself. coming-into-being is the resurrection of god from the tomb. and within this development the human being appears. plato demonstrates that with the appearance of the human being something unique enters in. now of course for plato the whole world is itself a divine being, and humanity is not more divine than other beings. but in other beings god is present only in a hidden manner, in humanity god is manifest. the timaeus concludes with the words: we can

all upon her and she bore his son horus, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore be termed the tomb of osiris; it is our lower nature typhon, or set that has killed him. the love that is present in his soul isis must cherish and care for the members of his corpse, and then the higher nature or eternal soul horus can be born, and in due course rise to the state of being an osiris. this then is the initiation practiced in egypt. it taught that whoever aspires to the highest stage of being mus

ther detail is not needed here, for we comprehend the intention behind these procedures. the intention was that everyone who had undergone initiation would be able to make a confession. all the initiates could declare that they had seen hovering before them the prospect of infinity, reaching up to the divine, that they had felt within them also the power of the divine, and had laid to rest in the tomb all that held down that power. the initiate had died to earthly things, and was indeed dead, having died as a lower being and having been in the underworld among the dead that is, with those who are already united with eternity. after a sojourn in the other world, the initiate had risen again from the dead, but as another, no longer as one belonging to transitory nature. all that is transitor

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

d july /august 1989, p. 9) baphlesme! 109 110 codex magica the devil makes an appearance at a black sabbat ritual of his followers (from an ancient woodcut by pierre de lancre, france, 1913) baal and some other gods were pictured as horned bulls. this is baal, god of fire receiving an infant as sacrifice. baphles me! 111 according to this news account from the associated press (april 1, 1995, the tomb of alexander the great was found at siwa, in egypt. adorers of the greek conqueror, alexander the great, attributed horns to him. this was thought to be emblematic of a person's divine power and spiritual acumen. coins bearing alexander's visage were struck picturing the greek military leader as a bull with horns and the lit torch in his head. 112 codex magic a strangely, many medieval artist

t's good to be king" 222 codex magica these ancient egyptian figures demonstrate how prevalent was osiris' sacred sign "x "cross my heart and hope to die" 223 the mummy of ramescs the great (1279-1213 b.c) was found in this cedarwood sarcophagus. this pharaoh is thought by egyptologists to be the ruler who enslaved the israelites and forced them to build cities. 224 codex magica painting from the tomb of rameses i, valley of the kings, west thebes, in egypt. the figure at right (luriferian angel) has wings crossed in "x" fashion. this is said to be a secret, coded alphabet used by the clandestine templars order (from secret societies, by arkon daraul "cross my heart and hope to die" 225 these ancient egyptian figures demonstrate how prevalent was osiris' sacred sign "x" bronze figurine of

THE CANOPIC GODS SYMBOLISM

equally important to preserve them from corruption, yet not together with the body. for as the body of osiris was broken up, so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teachings belong to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-heade

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ordained to carry the offerings to the dead were called servants of the ka. upon an egyptian s death, although the body became inert, no longer capable of motion, the body did not decay, for the greatest care was taken to preserve it as a center of individual spirit manifestation. the body was carefully embalmed and mummified and placed in a coffin, on its side, as if it were only asleep. in the tomb with the mummy were brought all the utensils that a living person might need on a long journey, together with toilet articles, vessels for water and food, and weapons and hunting equipment to protect against robbers and to provide food once the initial supply was depleted. based on their writings concerning their concepts of goodness, purity, faithfulness, truth, and justice, beginning in the

dited by r. pierce beaver. grand rapids, mich: william b. eerdman s publishing co, 1982. egyptian journey to the next world uponan egyptian s death the greatest care was taken to preserve the body as a center of individual spirit manifestation. life to the body and make it possible for the ba to reenter its former dwelling. if the deceased s budget allowed, it was also customary to bring into the tomb a number of small figures called ushabtiu, whose duty was to speak up and give character witness when the entombed stood before osiris and the 42 divine judges. the book of the dead also contained certain holy incantations that were designed to free the ka from the tomb and allow it to be incarnated again. the spirit might experience an existence as a hawk, a heron, or even a plant form, such

specialists in ancient languages. 10. recent discoveries of mummies in the sinai peninsula, the desert oases, and the eastern delta of the nile river are providing abundant information about the regional mummification styles. sources: teeter, emily. presentation of maat: ritual and legitimacy in ancient egypt and scarabs, scarboids, seals and seal impressions from medinet habu. n.p, n.d. person s tomb was called the het ka, the house of the ka, suggesting that the egyptians not only considered the ka an essential aspect of a human being, but understood that a provision for it, as well as for the physical body, must be made at the time of death. the ba is generally understood by modern scholars as representing that aspect of the essential self that is commonly referred to as the soul. often

d an immaterial aspect of human beings, a part that managed to survive the dissolution of the body. many native american tribes believed that the physical body housed two or more souls, which became separated at death. the ancient chinese affirmed three souls set free at death: one remained in the family house to serve as a kind of protector; another watched over the grave site as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the 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 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of

bury material things with the body. for the papuans, tahitians, polynesians, malanans, ancient peruvians, brazilians, and countless others, food and drink was left with the corpse. in patagonia, it was the annual custom to open the burial chambers and reclothe the dead. each year the eskimo take clothes as a gift to the dead. among the kukis, the widow is compelled to remain for a year beside the tomb of her deceased husband, while other members of the family bring food daily for her and the spirit of the deceased. in the mosquito tribe, the widow is obligated to supply the grave of her husband with provisions for a year. it has been suggested that the religious aspects of funerals grew out of the belief that death was nothing more than a journey to another world and that the newly dead ex

jerusalem contains some of the most venerated sites in the muslim, christian, and jewish religions. to name only a few, the muslims built the dome of the rock over the place from which muhammad ascended to heaven; the jews revere the wailing wall, all that remains of the great temple of solomon destroyed by the romans; and the christians flock to the church of the holy sepulchre, built around the tomb from which jesus rose from the dead. because of the extreme emotionality and religious fervor which exists around such sacred sites, a bizarre psychological condition known as jerusalem fever plagues certain visitors to the city, causing them to believe that they are on a mission from god and that they must carry out his will. thousands of pilgrims come each year from all over the world to ex

me so many times that you have torn out of my heart this miracle. do not fear. you are healed. the spirit of pope john then told sister caterina to call in the sisters and the doctors so that a test could be performed. but before she did so, he assured her once again that no trace of her illness would remain. just before the image vanished, he told sister caterina to come to rome and pray at his tomb. the moment the spirit of the deceased pope disappeared, sister caterina rose from her bed and was elated that she felt no pain. when she summoned the sisters and doctors into her room, they were astonished to find that the scar on her abdomen, which had been open and bleeding, was now completely healed. no other physical sign indicated that moments before there had been a gaping wound. the s

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of this type would be the curse of king tut. the following individuals have been linked to tut s curse: howard carter s canary lord carnarvon sheik abdul haman jay gould woolf joel sir archibald douglas reid lady carnarvon professor cisanova georges benedite albert m. lythgoe sir william garstin a. lucas arthur e. p. weigal the honorable mervyn herbert richard bethel sources: curse of king tut s tomb [online] http//www.mummytombs.com/ egypt/kingtut.htm. howard carter and the mummy s curse. the unmuseum [online] http//www.unmuseum.org/mummy.htm. wilson, colin, and damon wilson. the mammoth encyclopedia of the unsolved. new york: carroll& graf, 2000. the curse of king tut wife his half-sister, and abraham s nephew lot committed incest with his own daughters. polygamy, the marriage of one ma

ed to place a pass to the next world on the chests of those who had died in the faith as they lay in the coffin. such a pass also provided the deceased person s christian name, the dates of birth and death, and a certificate of baptism, piety of his or her life, and a testimonial that the person had taken the sacrament of communion before death. there is an old legend that jesus was placed in the tomb facing toward the west. while some christian traditions bury their dead facing west, many other churches within christianity place their dead looking toward the east, because of the old custom of facing the east when praying. interestingly, the aboriginal people of australia believe that the sun will rise late in the morning if the dead are not buried with their faces to the west. the people

00 9000 b.c.e) humans set up great stone megaliths above burial mounds; these protected the dead from desecration and quite likely had certain religious significance. the ancient hebrews buried their dead and used stone pillars to mark the graves. the greeks often placed gravestones and various kinds of ornate sculpture on their burial sites. not everyone who died in ancient egypt was buried in a tomb. although the egyptians believed firmly in an afterlife, they were also of the opinion that only the powerful and important in the earthly life would have any notable status in the world to come. according to rank and wealth, those who were great in egypt and therefore likely to be important in the next life 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

ervants, food, and weapons to accompany them and the ordinary people were buried in rude stone compartments. the rulers of the ancient city of thebes, once capital of upper egypt (1580 1085 b.c.e, and their subjects never constructed massive pyramids to house their coffins, but cut their tombs from rock. as soon as a pharaoh would ascend the throne, his loyal subjects began the preparation of his tomb. excavation went on uninterruptedly, year by year, until death ended the king s reign and simultaneously the work on his tomb which also became a kind of an index revealing the length of his reign. these tombs, cut from the rock in the mountains in upper egypt, are still to be seen. the assyrians (c. 750 612 b.c.e) dug huge excavations that sometimes reached a depth of 60 feet into which they

o ashes. remembering the dead. among the original people of patagonia in south america, it was the custom to open the coffins of the dead and redress them each year on the anniversary of the person s death. the same custom is found among the eskimo, who annually take new clothes as a gift to the dead. among many native american tribes in earlier times, the widow was obligated to remain beside the tomb of her deceased husband for a year, while other family members brought food daily for her and for the spirit of the dead man. the ancient egyptians shaved their heads in time of mourning, and for a certain period abstained from mixing with any other than their immediate family. when it came to looking after the needs of their deceased in the afterlife, the egyptians provided weapons, food, dr

a year, while other family members brought food daily for her and for the spirit of the dead man. the ancient egyptians shaved their heads in time of mourning, and for a certain period abstained from mixing with any other than their immediate family. when it came to looking after the needs of their deceased in the afterlife, the egyptians provided weapons, food, drink, furniture all went into the tomb with the mummy. wealthy egyptians were buried with their slaves so they might be certain of good service in the next life. frequently, a child was buried alive with a dead parent so the parent would not miss the child left behind on earth. in ancient rome, those who had lost a loved one to death remained at home and avoided all feasts and amusements. the men cut neither their hair nor their b

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iscovery of the emerald tablet at giza is quite likely an allegory. the alchemists, who were concerned with the spiritual perfection of humankind as well as the transmutation of base metals into gold, commonly recorded their formulas and esoteric truths in allegorical form. today it is known that there was no single personage named hermes trismegistus and that the leyden papyrus discovered in the tomb of the anonymous magician contains the oldest known copy of the inscription from the legendary emerald tablet, which is itself a description of the seven stages of gold-making. hermes, who is called trismegistus, gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenge

rs, the rites were spiritual celebrations, and even zombi was an agent of great voodoo powers. on other occasions in private places, the high priestess celebrated the authentic rites of voodoo for her devoted congregation, far from the critical eyes of the white establishment and clergy. 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 magic and sorcery 67 tomb of voodoo queen marie laveau i (1783.1881 (corbis corporation) for many years, legend had it that marie laveau had discovered the secrets of immortality and that she lived to be nearly 200 years old. some speak in hushed whispers that she is still alive, conducting voodoo rituals in the secret shadows of new orleans. such a legend quite likely began when laveau cleverly passed the position of

t artifact it was. nocerino had been searching for that skull since the 1940s. he knew of its existence, but its actual location had sent him on a quest that had led him around the world. of the 13 crystal skulls known to researchers that are the actual true size of a human head, max is the largest, weighing 18 pounds compared to the others, which weigh nine to 11 pounds. max was found in a mayan tomb at a site in guatemala, and it has been estimated that max came from a 50-to-60- pound piece of crystal that was more than a half a million years old. other than max and the crystal skull owned by anna mitchell- hedges of canada, all the others, each differing somewhat in size and detail, are held in museums or private collections. people claim that being in max fs proximity provokes images a

ed for such an undertaking and wonder how such an army of laborers could be mobilized, housed, and fed. other mysteries surrounding the pyramids are the contentions that the structures are situated at cardinal points on the compass, and their numerous astronomical uses show knowledge of mathematics in advance of other civilizations. in addition, the body of the pharaoh khufu (cheops) for whom the tomb was built, and precious objects that usually surround the bodies of royalty in egyptian tombs, have never been found. in fact, all three of the pyramids at giza were allegedly erected as tombs, yet not a single body has been found in any of them. other places have become mysterious sites because things have happened there that are impossible to document fully, yet physical evidence remains th

remains of the great temple that was destroyed by the romans in 70 c.e. christian pilgrims revere the city as the place where jesus (c. 6 b.c.e. c. 30 c.e) was crucified and is believed to have risen from the dead, and for more than 1,600 years they have visited the most revered of all christian holy places, the church of the holy sepulchre, which was built over what was believed to be christ fs tomb. 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 242 places of mystery and power t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d places of mystery and power 243 listings of the greatest architectural achievements of the world date at least as far back as the time of herodotus (484.425 b.c.e, who mentions such

river. the statue of zeus. dated to the mid-fifth century b.c.e. and credited to the greek sculptor phidias, it was located at the temple of zeus at olympia, greece. the temple of artemis at ephesus in greece. erected in 356 b.c.e. in a marshy area where several earlier temples had stood, it was destroyed by the goths in 262. the mausoleum of halicarnassus. built around 353 b.c.e, it was a marble tomb for king mausolus of caria in asia minor. it was damaged by an earthquake, and during medieval times its marble was used to fortify a castle. the colossus of rhodes. a 100-foot-high bronze statue of the greek sun god helios, it was erected about 280 b.c.e. to guard the entrance to the harbor at rhodes, a mediterranean island, but it was destroyed about 55 years later. the pharos of alexandria

pot where joseph of arimathea, a wealthy follower of jesus, had buried him after his crucifixion. the site lay beneath a temple to venus that had been erected by a roman army of occupation, but constantine perceived the edifice as only a minor impediment. he ordered the temple of the goddess torn down and replaced by the basilica of constantine, the original church of the holy sepulchre, near the tomb rotunda, which covered the tomb of christ. in time, the basilica, the tomb, and calvary, the site of the crucifixion, were all brought under the roof of a vast romanesque cathedral. for the next three centuries, jerusalem remained a christian city, and in the fifth century, it dominated christendom as one of the seats of the five patriarchs, along with rome, constantinople, antioch, and alexa

THE KEY TO THE MYSTERIES

em talk: what does it teach you, their disagreeable and monotonous noise? they pray as they sleep, and they sacrifice as they eat. they are machines full of bread, meat and wine, and of senseless words. and when they plume themselves, like the oyster in the sun, on being without thought and without love, one says that they have peace of soul! they have the peace of the brute. for man, that of the tomb is better: these are the priests of folly and ignorance, these are the ministers of antichrist. the true priest of christ is a man who lives, suffers, loves and fights for justice. he does not dispute, he does not reprove; he sends out pardon, intelligence and love. the true christian is a stranger to the sectarian spirit; he is all things to all men, and looks on all men as the children of a

the face of loyalty. no more idealism, no more justice: human life has murdered both its father and its mother. courage and patience! this century will go where great criminals should go. look at it, how sad it is! weariness 50 is the black veil of its face. the tumbril rolls on, and the shuddering crown follows it. soon one more century will be judged by history, and one will write upon a mighty tomb of ruins "here ends the parricide century! the century which murdered its god and its christ" in war, one has the right to kill, in order not to die: but in the battle of life the most sublime of rights is that of dying in order not to kill. intelligence and love should resist oppression unto death- but never unto murder. brave man, the life of him who has offended you is in your hands; for h

temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana will no more reign widowed in the lonely fields of night; her silvern crescent is now beneath the feet of the bride. but diana is not conquered by venus; her endymion has wakened, and virginity is about to take pride in motherhood! quit the tomb, o phidias, and rejoice in the destruction of thy first jupiter: it is now that thou wilt conceive a god! o rome, let thy temples rise again, side by side with thy basilicas: be once more the queen of the world, and the pantheon of the nations; let vergil be crowned on the capitol by the hand of st. peter; and let olympus and carmel unite their divinities beneath the brush of raphael! transfi

nciples, should not fear, but should, on the contrary, desire the sincere examination of reason. such a decree is the accomplishment of a complete religious 66 revolution, it is the inauguration of the reign of the holy ghost upon the earth. xix the number nineteen it is the number of light. it is the existence of god proved by the very idea of god. either one must say that being is the universal tomb where, by an automatic movement, stirs a form for ever dead and corpse-like, or one must admit the absolute principle of intelligence and of life. is the universal light dead or alive? is it vowed fatally to the work of destruction, or providentially directed to an immortal birth? if there be no god, intelligence is only a deception, for it fails to be the absolute, and its ideal is a lie. wi

ng. when papvoine was arrested by the police, he calmly said to them these remarkable words "you are taking the other for me" it was the somnambulist who was still speaking. edgar poe, that unhappy man of genius who used to intoxicate himself, has terribly described the somnambulism of monomaniacs. sometimes it is an assassin who hears, and who thinks that everybody hears, through the wall of the tomb, the beating of his victim's heart; sometimes it is a poisoner who, by dint of saying to himself "i am safe, provided i do not go and denounce myself" ends by dreaming aloud that he is denouncing himself, and in fact does so. edgar poe himself invented neither the persons nor the facts of these strange novels; he dreamt them waking, and that is why he clothed them so well with all the colours

nd no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic initiation, is that of eurydice recalled to life by the miracles of harmony and love, of eurydice, that sensitive broken on the very day of her marriage, who takes refuge in the tomb, trembling with modesty. soon she hears the lyre of orpheus, and slowly climbs again towards the light; the terrible divinities of erebus dare not bar her passage. she follows the poet, or rather the poetry which adores. but, woe to the lover if he changes the magnetic current and pursues in his turn, with a single look, her whom he should only attract! the sacred love, the virginal love, the

n she hears the lyre of orpheus, and slowly climbs again towards the light; the terrible divinities of erebus dare not bar her passage. she follows the poet, or rather the poetry which adores. but, woe to the lover if he changes the magnetic current and pursues in his turn, with a single look, her whom he should only attract! the sacred love, the virginal love, the love which is stronger than the tomb, seeks only devotion, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker15 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty

THE MAGICIAN S KABBALAH

"the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus co

THE NECRONOMICON SIMON VERSION

enki, as a testament to his lordship and a sign of the covenant that exists between him and thee. know, thirdly, that by the power of the elder gods and the submission of the ancient ones, thou mayest procure every type of honour, dignity, wealth and happiness, but that these are to be shunned as the purveyors of death, for the most radiant jewels are to be found buried deep in the earth, and the tomb of man is the splendour of ereshkigal, the joy of kutulu, the food of azag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of tim

onis! capricornus! stand by and accept this sacrifice i offer may it be acceptable to the most ancient gods! ia mashmashti! kakammu selah! invocation of the powers spirit of the earth, remember! spirit of the seas, remember! in the names of the most secret spirits of nar marratuk the sea below the seas and of kutulu the serpent who sleepeth dead from beyond the graves of the kings from beyond the tomb wherein inanna daughter of the gods gained entrance to the unholy slumbers of the she-fiend of kuthuleth in shurrupak, i summon thee to mine aid! in ur, i summon thee to mine aid! in nippurr, i summon thee to mine aid! in eridu, i summon thee to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave b

THE ROSICRUCIAN MANIFESTOS

ny. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and corners, every side five foot broad, and the height of eight foot; although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the sieling; in the midst, in stead of a tomb-stone, was a round altar covered over with a plate of brass, and thereon this engraven: a.c. r.c. hoc universi compendium unius mihi sepulchrum feci. round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was, 11 1. nequaquam vacuum. 2. legis jugum. 3. libertas evangelij. 4. dei gloria intacta. this is all clea

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

nate than peace that wept! that wept! o mystery of love! clasping my hands upon the scarlet rose that flamed upon my bosom, the keen thorns pierced me and slew! my spirit was withdrawn into her godhead, and my soul made one with the great sorrow of the universe, the love of isis! then i fell away into some old mysterious abyss rolling between the heights of starry space; flaming above, beyond the tomb of time, blending the darkness into the profound chasms of matter. so i fell away through many strange eternities of space, limitless fields of time c*2 *1. tannhauser, vol. i, p. 261 *2. ibid. such is the ecstatic rapture of tannhauser, in which he loses all perception of earthly love in the intoxication of the divine: were it not only that the selflessness that fills me now, forbids the per

ue vault of the undying day.*3 *1. aceldama, vol. i, p. 6 *2. songs of the spirit, vol. i, p. 30 *3. ibid. vol. i, p. 40. in the last verse of ga spring snow storm in wastdale, h*1. there grows a wavering doubt, which leaps out furiously in the gpreliminary invocation h in gjephthah, h addressed to a.c.s, breaking the shackles of the gimproving idea h of christ: let there be light. the desecrated tomb gaped as thy fury smote the galilean.*2 *1. song of the spirit, vol. i, p. 43 *2. jephthah, vol. i, p. 64. almost a shelleyan slur lies in the last of the above words. he is no more the mystic christ, or the gentle jesus, but merely a galilean, of a tribe crude and despised. very different do we find crowley fs opinions, in his later works, regarding this unfortunate fakir. the glamour of ent

hs of the lethean sea. and what can all this lead us to, this progress through misery? to the great archetype the arahat-ship of buddha. it was by gazing on the sunken eyes of a corpse, so the legend runs, that gautama forsook pleasure for a life of pity. life is feodal to death, and our ultimate sleep is greater than our first awakening. the womb was dark; from out it sprang the thoughtless; the tomb is darker still; into it creeps the thoughtful. the dead are our gods, soon we shall strike our tent for the last time and join the great caravanserai of the departed: wend now thy way with brow serene, fear not thy humble tale to tell. the whispers of the desert-wind; the tinkling of the camel fs bell *the kasidah. r. burton. this beauty of death as the releaser from the temptations of life

THE TAROT OF C C ZAIN

ul. this ensemble personifies the fact that when the sexes are truly wed, and the triple laws of harmony are obeyed, that their lives are a constant round of happiness and joy, even amid adversities and privation. the sarcophagus--arcanum xx. in divination, arcanum xx may be read as an awakening or resurrection. arcanum xx is figured by a sarcophagus on whose side is pictured a scarab. above this tomb a genie sounds a trumpet, whereupon it opens and a man, woman and child rise from it, still dressed in their winding sheets. the sarcophagus is the tomb through which man ascents to a higher life. the scarab is symbol of the immortality of the soul. the genie blowing the trumpet is the call to ascend to higher spheres. a man, woman and child arise together to indicate that immortality depends

the tomb through which man ascents to a higher life. the scarab is symbol of the immortality of the soul. the genie blowing the trumpet is the call to ascend to higher spheres. a man, woman and child arise together to indicate that immortality depends upon the trinity of positive and negative soulmonads united about their deific ego. the innocence of the ego is represented by the child. the real tomb is the physical body which confines and envelops the soul while it develops its powers through the functions of social life; its relations to other life-forms. after one life in human form it has acquired self-consciousness and has no need to return to earth. as indicated by the trinity rising from the grave, there are opportunities for family life and other experiences on the next plane, the

THE BOOK OF GATES

cavate in the biban-al-muluk, i.e, the valley of the tombs of the kings, on the western bank of the nile at thebes, and in the p. 44 bed of a watercourse he found a spot where the ground bore traces of having been "moved" on the 19th of the month his workmen made a way through the sand and fragments of stone which had been piled up there, and entered the first corridor or passage of a magnificent tomb, which he soon discovered to have been made for one of the great kings of egypt. a second corridor led him to a square chamber which, being thirty feet deep, formed a serious obstacle in the way of any unauthorized intruder, and served to catch any rain-water which might make its way down the corridors from the entrance. beyond this chamber are two halls, and from the first of these belzoni p

r was complete there were probably four such figures upon it, and the texts which accompanied them were, no doubt, p. 70 identical with those found in chapter clxi. of the book of the dead. the scenes and inscriptions which cover the inside and outside of the sarcophagus are described and transcribed in the following chapters. p. 71 appendix to chapter i. belzoni's account of his discovery of the tomb of seti i "on the 16th (of october) i recommenced my excavations in the valley of beban el malook, and pointed but the fortunate spot, which has paid me for all the trouble i took in my researches. i may call this a fortunate day, one of the best perhaps of my life; i do not mean to say, that fortune has made me rich, for i do not consider all rich men fortunate; but she has given me that sat

; the pleasure of discovering what has been long sought in vain, and of presenting the world with a new and perfect monument of egyptian antiquity, which can be recorded as superior to any other in point of grandeur, style, and preservation, appearing as if just finished on the day we entered it; and what i found in it will show its great superiority to all others. not fifteen yards from the last tomb i described, i caused the earth to be opened at the foot of a steep hill, and under a torrent, which, when it rains, pours a great quantity of water over the very spot i have p. 72 caused to be dug. no one could imagine, that the ancient egyptians would make the entrance into such an immense and superb excavation just under a torrent of water; but i had strong reasons to suppose, that there w

i described, i caused the earth to be opened at the foot of a steep hill, and under a torrent, which, when it rains, pours a great quantity of water over the very spot i have p. 72 caused to be dug. no one could imagine, that the ancient egyptians would make the entrance into such an immense and superb excavation just under a torrent of water; but i had strong reasons to suppose, that there was a tomb in that place, from indications i had observed in my pursuit. the fellahs who were accustomed to dig were all of opinion, that there was nothing in that spot, as the situation of this tomb differed from that of any other. i continued the work, however, and the next day, the 17th, in the evening we perceived the part of the rock that was cut, and formed the entrance. on the 18th, early in the

ituation of this tomb differed from that of any other. i continued the work, however, and the next day, the 17th, in the evening we perceived the part of the rock that was cut, and formed the entrance. on the 18th, early in the morning, the task was resumed, and about noon the workmen reached the entrance, which was eighteen feet below the surface of the ground. the appearance indicated, that the tomb was of the first rate; but still i did not expect to find such a one as it really proved to be. the fellahs advanced till they saw that it was probably a large tomb, when they protested they could go no further, the tomb was so much choked up with large stones, which they could not get out of the passage. i descended, examined the place, pointed out to them where they might dig, and in an hou

er through a passage that the earth had left under the ceiling of the first corridor, which is 36 ft. 2 in. long, and 8 ft. 8 in. wide, and, when cleared of the ruins, 6 ft. 9 in. high. i perceived immediately by the painting on the p. 73 ceiling, and by the hieroglyphics in basso relievo, which were to be seen where the earth did not reach, that this was the entrance into a large and magnificent tomb. at the end of this corridor i came to a staircase 23 ft. long, and of the same breadth as the corridor. the door at the bottom is 12 ft. high. from the foot of the staircase i entered another corridor, 37 ft. 3 in. long, and of the same width and height as the other, each side sculptured with hieroglyphics in basso relievo, and painted. the ceiling also is finely painted, and in pretty good

the passages from the torrents of rain ran into this pit, and the wood and rope fastened to it crumbled to dust on touching them. at the bottom of the pit were several pieces of wood, placed against the side of it, so as to assist the person who was to ascend by the rope into the aperture. i saw the impossibility of proceeding at the moment. mr. beechey, who that day came from luxor, entered the tomb, but was also disappointed "the next day, the 19th, by means of a long beam we succeeded in sending a man up into the aperture, and having contrived to make a bridge of two beams, we crossed the pit. the little aperture we found to be an opening forced through a wall, that had entirely closed the entrance, which was as large as the corridor. the egyptians had closely shut it up, plastered the

THE GOD SET

urse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina) that "she will not only enjoy the days of horus, but the days of set will be added to her span" she was also interested in the antinomian nature of the set cult- in fact she preformed one of the most scandalous acts available to a woman- she acted as a man. this early feminist clearly found set, a great archetype to work with. set was popular among her family until the kings

THE SECRET RITUALS OF THE OTO

2001 2:03:21 pm] the secret rituals of the o.t.o. s: o thou! lord of the west. i hereby invoke upon this candidate the powers of death, as he offers himself to partake with us the mysterious secrets of a master magician. endue him with such fortitude that in the hour of trial he fall not, but that, passing safely under our protection through the valley of the shadow of death, he may rise from the tomb of transgression, to shine as the stars forever and ever. aumn. send the candidate on his last journey with the sun (w. precedes and e. follows him; they go widdershins.34 solemn and slow music; or s. recites the invocation to hecate from orpheus) w: most mysterious master, the candidate approaches the end of his last journey with the sun. s: our brother is weary; let him be refreshed with me

hes and silk stockings of the iv but instead of the mantle of green velvet is a mantle of black velvet. the garter is black with gold lettering: the shoes black with gold buckles. the collarette, eagle and sash of 30 are worn. the tassels of the mantle are of gold cord. the cap is that of a templar, but black with the insignia in gold. sword and belt are black and gold. the ante-room contains the tomb of j(acobus) b(urgundus) m(olensis) and is hung with black. the chamber of reflections contains a small altar or table on which is a skull and the ever-burning lamp. in the mouth of the skull is a green leaf. when more than 3 companions are present, they draw lots for the offices, the loosers remaining without, on guard, under the direction of the knight sentinel. file//c /documents%20and%20s

o/p2c8.html (3 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. reception first point g.c: sir knights and dames companions of the graal, our brother r.c. sir. offers to share our burden, lady of the sword, instruct sir k(night) s(entinel) to admit him (she does so. g.c. and companions proceed to anteroom where g.c. is then entombed. the companions stand with drawn swords at head of tomb. s.b. takes empty cup c.b. and advances to foot of tomb. c(andidate) introduced. the roll of the bath in on the tomb) s.b.:63 whom have you there? k.s.:64 a s(acred) p(rince) of r(ose) c(ross, who offers to share the burden of the i(llustrious) k(nights) t(emplar) of the o(rder) of k(adosch) and the d(ame) c(ompanions) of the h(oly) g(raal. s.b: who vouches that he is properly prepared (the k

om have you there? k.s.:64 a s(acred) p(rince) of r(ose) c(ross, who offers to share the burden of the i(llustrious) k(nights) t(emplar) of the o(rder) of k(adosch) and the d(ame) c(ompanions) of the h(oly) g(raal. s.b: who vouches that he is properly prepared (the knight or dame who can do so, replies) admit him in due form (k.s. directs him to t(rample) and s(pit) on the c(ross) s.b: behold the tomb of your g(rand) m(aster, j(acobus) b(urgundus) m(olensis. swear to break the bondage of vulgar error. cand: i swear, etc. c.b: swear unconditional and unswerving obedience to the g(rand) m(aster) b(aphomet. cand: i swear, etc. s.b: swear to serve the order to the last moment of your time. cand: i swear, etc. s.b: swear to defend the order with the last drop of your blood. cand: i swear, etc

is later alteration being in pencil) cand: i swear, etc (a kt. or dme. not his voucher, takes and gives kiss) s.b: swear to devote your whole energies to the will of the order and the dominion of t(he) s(acred) l(aw. cand: i swear, etc (kisses v.s.l. 7 times) s.b: if you break this oath, you will ever be pursued by the unsleeping vengeance of the order; nay, the avenger shall arise, even from the tomb (s.b. goes to candidate s left, as g.c. starts up (from the tomb) t. in his hand is the roll of the oath) g.c: you will seal this oath with your heart s blood (k.s. draws c. s blood with his stiletto (cutting) a st. andrew s cross on right arm. s.b. receives it in cup. cand. dips his thumb in the blood, and seals the oath. k.s. binds up cand. s wound) g.c: it is sworn. follow me, that i may o

gives cand. the cup and he drinks. she then raises him and greets him with the secret grip, as in the opening, within the triangle of companions, or in any case with the accolade) sir knight, you are now at liberty to retire. on your return you will partake with us of the mystic feast of the sabbath (companions conduct new knight from the temple) third point (the knights assemble to the w. of the tomb of j.b.m. the temple is dark but for sanctuary lamp) g.c: brethren, to order! let us celebrate the mystic feast of the sabbath (he leads procession. g.c, c.b, 3 companions, s.b, k.s. new companion last. they go 7 times round the tomb, widdershins; then all enter but k.s. who bars new knight. k.s. directs him to knock, short, long, short, short) file//c /documents%20and%20settings/michael..0se

THE HOLY BIBLE KING JAMES VERSION

nd where [are] the dwelling places of the wicked? 21:29 have ye not asked them that go by the way? and do ye not know their tokens, 21:30 that the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. 21:31 who shall declare his way to his face? and who shall repay him [what] he hath done? 21:32 yet shall he be brought to the grave, and shall remain in the tomb. 21:33 the clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him. 21:34 how then comfort ye me in vain, seeing in your answers there remaineth falsehood? 22:1 then eliphaz the temanite answered and said, 22:2 can a man be profitable unto god, as he that is wise may be profitable unto himself? 22:3 [is it] any pleasure to the alm

mother of james and joses, and the mother of zebedee s children. 27:57 when the even was come, there came a rich man of arimathaea, named joseph, who also himself was jesus disciple: 27:58 he went to pilate, and begged the body of jesus. then pilate commanded the body to be delivered. 27:59 and when joseph had taken the body, he wrapped it in a clean linen cloth, 27:60 and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 27:61 and there was mary magdalene, and the other mary, sitting over against the sepulchre. 27:62 now the next day, that followed the day of the preparation, the chief priests and pharisees came together unto pilate, 27:63 saying, sir, we remember that that deceiver said, while he was y

ke, and for their sakes which sat with him, he would not reject her. 6:27 and immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 6:28 and brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 6:29 and when his disciples heard [of it] they came and took up his corpse, and laid it in a tomb. 6:30 and the apostles gathered themselves together unto jesus, and told him all things, both what they had done, and what they had taught. 6:31 and he said unto them, come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 6:32 and they departed into a desert place by ship privately. 6:33 and the people

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

r, and the history of creation. the text of the remarkable legend of the creation which forms the first section of this volume is preserved in a well-written papyrus in the british museum, where it bears the number 10,188. this papyrus was acquired by the late mr. a. h. rhind in 1861 or 1862, when he was excavating some tombs on the west bank of the nile at thebes. he did not himself find it in a tomb, but he received it from the british consul at luxor, mustafa agha, during an interchange of gifts when mr. rhind was leaving the country. mustafa agha obtained the papyrus from the famous hiding-place of the royal mummies at der-al-bahari, with the situation of which he was well acquainted for many years before it became known to the egyptian service of antiquities. when mr. rhind came to en

et forth, embedded in a book of magical spells devoted to the destruction of the mythological monster who existed solely to prevent the sun from rising and shining. ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by tw

d out the sky, and set the light above the darkness. the last paragraph of the text contains an allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiith dynasty was very ancient, isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents. all these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess" her "mouth was trained to perfection, and she made no mistake in pronouncing her spells, and her tongue was skilled and halted not" at length came the unlucky day when set succeeded in killing osiris during the

eth forth therefrom nothing but wind. everything is in a state of ruin. my mind hath remembered, going back to former time, when i had an advocate, to the time of the gods, and of the ibis-god, and of the chief kher-heb priest i-em-hetep,[fn#172] the son of ptah of his southern wall [fn#166] tcheser was a king of the iiird dynasty, and is famous as the builder of the step pyramid at sakkarah. his tomb was discovered by mr. j. garstang at bet khallaf in upper egypt in 1901 [fn#167] i.e, the people who were in front of, that is, to the south of egypt, or the population of the country which lies between dakkah and aswan [fn#168] the ancient egyptian name for elephantine island, which appears to have gained this name because it resembled an elephant in shape [fn#169] i.e, the palace [fn#170] i

etation of the name memphis[fn#319] is "the haven of good men" and that the true sepulchre of osiris lies in that little island which the nile makes at philae.[fn#320] this island is, they say, inaccessible, and neither bird can alight on it, nor fish swim near it, except at the times when the priests go over to it from the mainland to solemnize their customary rites to the dead, and to crown his tomb with flowers, which, they say, is overshadowed by the branches of a tamarisk-tree, the size of which exceeds that of an olive-tree [fn#316] plutarch refers to the long colonnaded courts which extend in a straight line to the sanctuary, which often contains more than one shrine, and to the chambers wherein temple properties, vestments &c, were kept [fn#317] in what city the cult of osiris orig

carried off the statues of the gods to constantinople, where they were probably melted down. xxi. eudoxus indeed asserts that, although there are many pretended sepulchres of osiris in egypt, the, place where his body actually lies is busiris,[fn#321] where likewise he was born.[fn#322] as to taphosiris, there is no need to mention it particularly, for its very name indicates its claim to be the tomb of osiris. there are likewise other circumstances in the egyptian ritual which hint to us the reality upon which this history is grounded, such as their cleaving the trunk of a tree, their wrapping it up in linen which they tear in pieces for that purpose, and the libations of oil which they afterwards pour upon it; but these i do not insist on, because they are intermixed with such of their

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

llpower. we need to generate the christ-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of the butterfly that comes out from within the chrysalis, a symbol of the christified vehicles that come out from within their chrysalides. astral cristo quien engendra el astral cristo se puede inmortalizar en ese cuerpo. el astral cristo s lo nace con la magia sexual. aquellas personas que en pasadas reencarnaciones engendra

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

590. 3. cleobulos who said, avoid extremes, b.c. 580. 4. periander who said, nothing is impossible to perseverance, b.c. 600. 5. pittacus who said, know thy opportunity, b.c. 569. 6. solon who said, know thyself, b.c. 600. 7. thales who said, suretyship is ruin, b.c. 550. the seven wonders of the world are thus enumerated: 1. pyramids of egypt. 2. the hanging gardens of babylon, for semiramis. 3. tomb of mausolus, king of caria, at halicarnassus, built by artemisia, his queen. 4. temple of diana at ephesus, 552 b.c. ctesiphon was the chief architect. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. colossus of rhodes, an image of the sun god, apollo, of brass, 290 b.c. 76. 6. statue of zeus, at athens, by phidias. 7. pharos of egypt, built by ptolemy philadelph

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

. but those who were later admitted were of the first order, and knew not when c.r. died; and save what they learned from frater a, the successor of d. of the second order, and from their library after his death, knew little of the earlier and higher members, and of the founder, nor yet whether those of the second order were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c. was buried occurred as follows "after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavoured to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head

ed in large letters post oa annos patebo 'after an hundred and twenty years i shall open' with the year of our lord under, 1484. frater n.n, and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota "on the following morning, frater n.n. and his companions forced open the door, and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments

the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo mascimur; in yesheshuah morimur; per spiritum sanctum reviviscimus 'in god are we born, in yeheshuah we die, through the holy spirit we rise again' so, then, our frater n.n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed their seals upon it" though slightly slanted from the order's perspective, it does give an indication of the content of the rosicrucian documents and their teachings. the official history of the order, written by wyn wescott (under the initials of his order motto) further provides us with a bridge in which to interpret the rosicrucian history relating directly to the r.r. et a.c:

uptible body of osiris, victorious before all the gods: all his faults are driven out; it is the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. tuns to postulant who has been led slo

f israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ound. any house in which it is preserved, is proof against damage by lightning; when a thunder-storm is coming on, it begins to sweat^ such stones are also called donnerdxie(-axes) donnersteine, donnerhammer, alhschossc (elfshots, strahlsteine, teufelsfinger, engl, thunder-holts, swed. thors viggc, dan. tordcnhile, tordenstraale (v. infra, ch. xxxvii^ and stone hammers and knives found in ancient tombs bear the same name. saxo gram. p. 236: inusitati ponderis malleos, quos jovialcs voca^ tliis depth is variously expressed in curses &c. e.g. may tlie thunder strike you into the earth as far as a liare can run in a hundred years- weddigens westfiil mag. 3, 713. wigands arcliiv 2, 320, has nine vears instead of seven^ the grk name for the stone is /sfxe/xvtvt? a missile. 180 thunar. bant. pri

3 8 INITIATION CEREMONY

al universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descend

ALEISTER CROWLEY BOOK OF LIES

head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abika.com 104 head of a man of valour: the head of a satyr: and the head of a lion-serpent. seven letters hath her holiest name; and it is a b 77 b a (drawn upon this page is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of it: and it is the seal upon the tombs of them whom she hath slain. here is wisdom. let him that hath understanding count the number of our lady; for it is the number of a woman; and her number is an hundred and fifty and six [108] commentary( mu-theta) 49 is the square of 7. 7 is the passive and feminine number. the chapter should be read in connection with chapter 31 for it now reappears. the chapter heading, the waratah, is a

the holiest. it is the name referred to in liber legis, 1, 22. it will be noticed that the figure, or sigil, of babalon is a seal upon a ring, and this ring is upon the forefinger of it. this identifies further the symbol with itself. it will be noticed that this seal, except for the absence of a border, is the official seal of the a'.a. compare chapter 3. it is also said to be the seal upon the tombs of them that she hath slain, that is, of the masters of the temple. in connection with the number 49, see liber 418, the 22nd aethyr, as well as the usual authorities [109] 50 kappa-epsilon-phi-alpha-lambda-eta nu the vigil of st. hubert in the forest god met the stag-beetle "hold! worship me" quoth god "for i am all-great, all- good, all wise..the stars are but sparks from the forges of my

ALEISTER CROWLEY LIBER 777

osts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminide

ALEISTER CROWLEY THE SWORD OF SONG

led her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them. now away! he cried. i would look upon the sun! and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they embraced, and laughed aloud, with filthy words and acts unspeakable. over all of which stood the sun ca

ALEISTER CROWLEY EQUINOX EQ I 3 3

ck himself to and fro in adoration; let him spin around his own axis in adoration; let him leap up and down in adoration. 4. let him inflame himself in the adoration, speeding from slow to fast, until he can no more. 5. this also shall be sung in open places, as heaths, mountains, woods, and by streams and upon islands. 6. moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. amen. 5 the treasure-house of images here beginneth the book of the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was n

u song of the harp of life, that chantest forth the perfection of death! i adore thee, evoe! i adore thee, iao! 61 o thou veil d beam of the stars, that art tangled in the tresses of night! i adore thee, evoe! i adore thee, iao! o thou flashing shield of the sun, as a discus hurled by the hand of space! i adore thee, evoe! i adore thee, iao! o thou ribald shout of laughter, that echoest among the tombs of death! i adore thee, evoe! i adore thee, iao! o thou unfailing cruse of joy, that art filled with the tears of the fallen! i adore thee, evoe! i adore thee, iao! o thou burning lust of the moon, that art clothed in the mist of the ocean! i adore thee, evoe! i adore thee, iao! o thou one measure of all things, that art dam of the great order or worlds! i adore thee, evoe! i adore thee, iao

ALEISTER CROWLEY EQUINOX EQ I 4 3

moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against that woman's tangled tale (god's patience at the end must fail) out sweeps the sword- the blade hath passed through all her scraggy farthingale "this chatter lends to thought a zest (quod he "but i am all for act. sit here, until your talk hath cracked the addled egg in nature's nest" with

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hen the resurrection which lies ahead of him, and which christ expressed, is seen to be something different from what had earlier been supposed. the following definition of the true resurrection, as it begins to dawn on the eyes of the man who is awakening to the glory of the lord within his own heart and immanent in every form, finds place "the resurrection is not the rise of the dead from their tombs but the passage from the death of- 155- from bethlehem to calvary copyright 1998 lucis trust self-absorption to the life of unselfish love, the transition from the darkness of selfish individualism to the light of universal spirit, from falsehood to truth, from the slavery of the world to the liberty of the eternal. creation `groaneth and travaileth in pain `to be delivered from the bondage

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

sed in the west, have been responsible for the perpetuation of the etheric body, sometimes for centuries. this is particularly the case when the mummy or embalmed person was of an evil character during life; the hovering etheric body is then often "possessed" by an evil entity or evil force. this is the cause of the attacks and the disasters which often dog the steps of those who discover ancient tombs and their inhabitants, ancient mummies, and bring them and their possessions to light. where cremation is the rule, there is not only the immediate destruction of the physical body and its restitution to the fount of substance, but the vital body is also promptly dissolved and its forces swept away by the current of flame into the reservoir of vital energies. of that reservoir it has ever be

ARADIA GOSPEL OF THE WITCHES

to understand, is the fact that so much antiquetradition survived with so little change among the peasantry. but legends and spells in families ofhereditary witches are far more likely to live than fashions in art, yet even the latter have been keptsince 2000 years. thus, as e. neville rolfe writes: the late signor castellani, who was the first toreproduce with fidelity the jewellery found in the tombs of etruria and greece, made up his mind thatsome survival of this ancient and exquisite trade must still exist somewhere in italy. he accordinlymade diligent search. and in an out of the way village discovered goldsmiths who made ornamentsfor the peasants, which in their character indicated a strong survival of early etruscan art. 33 and here i would remark, that where i have written perhaps

BLAVATSKY H P ANTHROPOGENESIS

eople of kor, and then mayhap the sea swallows them, or the earthquake shakes them in. yet were not these people utterly destroyed, as i think. some few remained in the other cities, for their cities were many. but the barbarians. came down upon them, and took their women to wife, and the race of the amahagger that is now is a bastard brood of the mighty sons of kor, and behold it dwelleth in the tombs with its fathers' bones (pp. 180, 181) here the clever novelist seems to repeat the history of all the now degraded and down-fallen races of humanity. the geologists and anthropologists would place at the head of humanity as descendants of homo primigenius, the ape-man, of which "no fossil remains are as yet known to us" but (which "were probably akin to the gorilla and orang of the present

ground, beneath and amidst virgin forests, as in plain and vale, they were supposed to be the exclusive property of egypt. if the true geometrically correct pyramids are no longer found in european regions, many of the supposed early neolithic caves, of the colossal triangular, pyramidal and conical menhirs in the morbihan, and brittany generally; many of the danish tumuli and even of the "giant tombs" of sardinia with their inseparable companions, the nuraghi, are so many more or less clumsy copies of the pyramids. most of these are the works of the first settlers on the newly-born continent and isles of europe, the "some yellow, some brown and black, and some red- races that remained after the submersion of the last atlantean continents and islands (850,000 years ago, with the exception

noch) than the fourth century b.c (biograph. and critical essay, p. xxxviii. modern scholarship has been guilty of worse errors than this one. it seems but yesterday that the greatest literary critics in europe denied the very authenticity of that work, together with the orphic hymns, and even the book of hermes or thot, until whole verses from the latter were discovered on egyptian monuments and tombs of the earliest dynasties. the opinion of archbishop laurence is quoted elsewhere. the "old dragon" and satan, now become singly and collectively the symbol of, and the theological term for, the "fallen angel" is not so described either in the original kabala (the chaldean "book of numbers) or in the modern. for the most learned, if not the greatest of modern kabalists, namely eliphas levi

mod. science and mod. thought" p. 164) another evidence of the cyclic law and the truth of our teachings. esoteric history teaches that idols and their worship died out with the fourth race, until the survivors of the hybrid races of the latter (chinamen, african negroes &c) gradually brought the worship back. the vedas countenance no idols; all the modern hindu writings do "in the early egyptian tombs, and in the remains of the pre-historic cities excavated by dr. schliemann, images of owl and ox-headed goddesses, and other symbolical figures, or idols, are found in abundance. but when we ascend into neolithic times, such idols are no longer found. the only ones which may be said with some certainty to have been idols are one or two discovered by m. de braye in some artificial caves of th

these weird, and often colossal monuments of unhewn stones- which consist generally of four or seven gigantic blocks placed together- are strewn over asia, europe, america, and africa, in groups or rows. stones of enormous size are found placed horizontally and variously upon two, three, four, and as in poitou, upon six and seven blocks. people name them "devil's altars" druidic stones, and giant tombs. the stones of carnac in the morbihan, brittany- nearly a mile in length and numbering 11,000 ranged in eleven rows- are twin sisters of those at stonehenge. the conical menhir of loch-maria-ker in morbihan, measures twenty yards in length and nearly two yards across. the menhir of champ dolent (near st. malo) rises thirty feet above the ground, and is fifteen feet in depth below. such dolme

yards across. the menhir of champ dolent (near st. malo) rises thirty feet above the ground, and is fifteen feet in depth below. such dolmens and prehistoric monuments are met with in almost every latitude. they are found in the mediterranean basin; in denmark (among the local tumuli from twenty-seven to thirty-five feet in height; in shetland, and in sweden, where they are called ganggriften (or tombs with corridors; in germany, where they are known as the giant tombs (hunengraben; in spain (see the dolmen of antiguera near malaga, and africa; in palestine and algeria; in sardinia (see the nuraghi and sepolture dei giganti, or tombs of giants; in malabar, in india, where they are called the tombs of the daityas (giants) and of the rakshasas, the men-demons of lanka; in russia and siberia

hey are absent. who built them? why are they all connected with serpents and dragons, with alligators and crocodiles? because remains of "palaeolithic man" were, it is thought, found in some of them, and because in the funeral mounds of america bodies of later races were discovered with the usual paraphernalia of bone necklaces, weapons, stone and copper urns, etc, hence they are declared ancient tombs. but surely the two famous mounds- one in the mississippi valley and the other in ohio- known respectively as "the alligator mound" and "the great serpent[[footnote(s* the scientific "jury" disagreed, as usual; while de quatrefages, de mortillet, worsaae, engelhardt, waldemar, schmidt, capellini, hamy, and cartailhac, saw upon the flints the traces of human handiwork, steenstrup, virchow and

BLAVATSKY H P COSMOGENESIS

very cosmogony. owing to the loss of egyptian archaic documents- since, according to m. maspero "the materials and historical data on hand to study the history of the religious evolution in egypt are neither complete nor very often intelligible- in order to have the statements brought forward from the secret doctrine corroborated partially and indirectly, the ancient hymns and inscriptions on the tombs must be appealed to. one such, at any rate, shows that osiris was, like brahma-prajapati, adam kadmon, ormazd, and so many other logoi, the chief and synthesis of the[[vol. 1, page] 437 cosmic gods. group of "creators" or builders. before osiris became the "one" and the highest god of egypt he was worshipped at abydos as the head or leader of the heavenly host of the builders belonging to th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

god that it should be so. i indeed reaped the most benefit from my page, for according as each one s genius lay, so he led whoever was entrusted to him into the quarters and places which were pleasing to him. now the keys belonging hereunto were committed to my page, and therefore this good fortune happened to me before the rest; for although he invited others to come in, yet they imagining such tombs to be only in the churchyard, thought they should get there well enough, whenever anything was to be seen there. neither shall these monuments (as both of us copied and transcribed them) be withheld from my thankful scholars. the other thing that was shown to us two was the noble library as it was all together before the reformation. of which (although it makes my heart rejoice as often as i

COLLIER IRENE CHINESE MYTHOLOGY

on an actual person, in this case a skilled bowman who lived sometime between 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang tree is reputed to be over ten thousand feet tall and spreads its leaves out over two thousand feet. because the tree appears in many ancient tombs, paintings, and sculptures, it once must have been a very important symbol. although some versions of the story depict the fusang as a hibiscus, the mulberry tree is probably its basis. one variety of the mulberry, morus alba, is native to china. growing more than fifty feet tall, its leaves are used to feed silkworms. strands from the silkworms cocoons are woven together to create silk, the

DAVID ICKE CHILDREN OF THE MATRIX

chined and shaped cube of metal was found in the centre of a block of coal in austria in 1885 and, based on the age of that coal seam, it must have been made some 300,000 years ago!7 a piece of gold thread was found embedded in eight feet of rock in rutherford mills, england, in 1844, and that rock was estimated to go back 60 million years!!8 electric batteries have been found in ancient egyptian tombs and a massive slab of green glass weighing many tons was found in israel.9 the prehistoric bones of animals have been discovered with bullets in them.10 as the brilliant author and researcher of far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. wha

g lists" these are slightly different spellings for the same person who ruled all three. sargon's father (ro to egyptologists) was known in sumerian-egyptian hieroglyphics as puru-gin; in the old sumerian king lists he was buru-gina; in indus valley seals as buru or puru; and in the indian king lists as puru (ii).12 inscriptions relating to king sargon himself were discovered in one of the oldest tombs at abydos in upper egypt and waddell established that the script used was early sumerian. it was the same as the script he saw in sumerian seals of the same sargon period found in the indus valley. 52 children of the matrix king sargon, in this early sumerian script, was known under his personal name of gin-ukus or gin-ukussi in egypt- thus relating to his title king gin or guni and the vari

ularly cappadocia, were very much involved in establishing sumerian control of the british isles. under other names these peoples were known as the hittites and the goths. once again l.a. waddell has established that the phoenicians were not a semitic race as claimed by official historians, but another name for the aryan race based on sumer in the post- atlantis period. examinations of phoenician tombs have revealed that they were of the long-headed aryan-type, as are depictions of the pharaohs and royal families in egypt.24 this is also why the egyptians and other cultures portrayed many of their gods, like osiris, with white skin and blue eyes- that's what the ruling race looked like. the twist was that their "royal" and "noble" bloodlines had interbred with the reptilian anunnaki. the v

DAVID ICKE THE BIGGEST SECRET

europe, scandinavia and the americas, thousands of years bc. theirstory is told by l. a. waddell in his book, the phoenician origin of britons, scotsand anglo-saxons. waddell was a fellow of the royal anthropological institute andspent a lifetime researching the evidence. he shows that the phoenicians were not asemitic race as previously believed, but a white aryan race. examination ofphoenician tombs reveals that they were a long-headed aryan race and of a totallydifferent racial type to the semites. the phoenicians of the ancient world travelledby sea from their bases in asia minor, syria and egypt to settle in the islands of themediterranean like crete and cyprus and also greece and italy. it was thephoenicians who carried the knowledge which later emerged as the civilisations ofminoan

DION FORTUNE PSYCHIC SELF DEFENSE

in this case, i shall lose my faith in occultism. we all know how it has worked, even unto the third and fourth generation. no novelist, deriving his ideas of ancient egypt from an encyclopedia article on egyptology and some photographs, would have dared stretch the long arm of coincidence anything like as far. the egyptians attached great importance to the preservation of the physical body. the tombs of great men, as is well known, were protected by means of what are popularly called spells, and the power and scope of egyptian magic are things that very few people realise. the modern student of occultism who reads iamblichos on the egyptian mysteries, will have a surprise. in most cases, however, the purchaser of egyptian curios has nothing to fear; the worst that they will yield to psyc

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

series of revisions or editions as early as the period of the vth dynasty. this version was, so far as we know, always written in hieroglyphics, and may be called the heliopolitan version. it is known from five copies which are inscribed upon the walls of the chambers and passages in the pyramids[2] of kings of the vth and vith dynasties at sakk ra;[3] and sections of it are found inscribed upon tombs, sarcophagi, coffins, stel and papyri from the xith dynasty to about a.d. 200.[4 [1. see naville, todtenbuch (einleitung, p. 39. 2. hence known as the "pyramid texts" 3. i.e, un s, tet, pepi i, mentu-em-sa-f, and pepi ii. their pyramids were cleared out by mm. mariette and maspero during the years 1890-84, and the hieroglyphic texts were published, with a french translation, in recueil de tr

he religious books of the egyptians incorporated with the funeral texts of some prehistoric dwellers on the banks of the nile, are all questions which the possible discovery of inscriptions belonging to the first dynasties of the early empire can alone decide. the evidence derived from the p. xii its antiquity. enormous mass of new material which we owe to the all-important discoveries of mastaba tombs and pyramids by m. maspero, and to his publication of the early religious texts, proves beyond all doubt that the greater part of the texts comprised in the book of the dead are far older than the period of mena (menes, the first historical king of egypt.[1] certain sections indeed appear to belong to an indefinitely remote and primeval time. internal evidence of its antiquity. the earliest

upon the pyramids of unas (the last king of the vth dynasty, about b.c. 3333, and teta, pepi i, mer-en-ra, and pepi ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years before christ. we are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization[3] which we call egyptian in the valley of [1 "les textes des pyramides. nous reportent si loin dans le pass que je n'ai aucun moyen de les dater que de dire qu'elles taient dej vieilles cinq mille ans avant notr

orrectly be described as being the work of the iind dynasty; see maspero, geschichte der morgenl nsdischen v lker im alterthum (trans. pietschmann, leipzig, 1877, p. 56; wiedemann, aegyptische geschichte p. 170* ptah-shepses bore this title; see mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. the subsequent increase in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and property which had been assured by the vigorou

ed until early in 1881. 7. the full text is given by maspero in recueil de travaux, t. v, pp. 157-58, paris, 1884; t. vii, pp. 145-76, paris, 1886; and t. viii, pp. 87-120, paris, 1886. 8. it was opened early in january, 1880, by mariette, who seeing that the sarcophagus chamber was inscribed, abandoned his theory that pyramids never contained inscriptions, or that if they did they were not royal tombs. the hieroglyphic texts were published by maspero in recueil de travaux, t. ix, pp. 177-91, paris, 1887; t. x, pp. 1-29, paris, 1388; and t. xi, pp. 1-31, paris, 1889. the alabaster vase in the british museum, nq 4493, came from this pyramid. 9. this pyramid is a little larger than the others of the period, and is built in steps of small stones; it is commonly called by the arabs haram el ma

he abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed upon the sarcophagus of taka, all of the xith and xiith dynasties, differ in extent only and not in character or contents from those of the royal pyramids of sakk ra of the vth and vith the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (15 of 36 [8/10/2001 11:22:55 am] dynasties, it has been declared that the re

, image, genius, double, character, disposition, and mental attributes. the funeral offerings of meat, cakes, ale, wine, unguents, etc, were intended for the ka; the scent of the burnt incense was grateful to it. the ka dwelt in the man's statue just as the ka of a god inhabited the statue of the god. in this respect the ka seems to be identical with the sekhem or image. in the remotest times the tombs had special chambers wherein the ka was worshipped and received offerings. the priesthood numbered among its body an order of men who bore the name of "priests of the ka and who performed services in honour of the ka in the "ka chapel. in the text of unas the deceased is said to be "happy with his ka"[2] in the next world, and his ka is joined unto his body in "the great dwelling [3] his bod

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

o enable the wearer of it to solve any question concerning dreams or enigmas. amaranth a flower that is one of the symbols of immortality. it has been said by occult magicians that a crown made with this flower has supernatural properties and will bring fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derives from amarynthos, a hunter of artemis and king of euboea. there are many species of amaranth, some with poetic folk names such as prince s feather and love-lies-bleeding. the amazing randi stage name of professional conjuring magician james randi (or randall zwinge, who is the self-appoi

are active on behalf of the wearer; or (2) mascots to ward off bad luck or such influences as the evil eye. the amulet, a protective device, is thus distinguished from a talisman, a magical charm used to accomplish some end. there is little doubt that charms were worn by prehistoric peoples, because objects similar in appearance and general description to amulets have been discovered in neolithic tombs. the ancient egyptians possessed a bewildering variety of amulets, worn by both the living and the dead. indeed, among the latter, every part of the body had an amulet sacred to itself. these were, as a rule, evolved from various organs of the gods; for example, the eye of isis, the backbone of osiris, and so forth. among savage and semicivilized peoples, the amulet usually took the form of

s the proces verbal of exorcisms. bifrons a demon of monstrous guise who, according to johan weyer, often took the form of a man well versed in astrology and planetary influences. he excels in geometry, is acquainted with the virtues of herbs, precious stones, and plants, and, it is said, he is able to transport corpses from one place to another. he also lights the strange corpse lights above the tombs of the dead. twenty-six of the infernal regions obey his commands. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. bigfoot research project organization concerned with information and reported sightings of the mysterious humanoid creature variousl

called pert em hru, the translation of which is coming forth by day, or manifested in the light. several versions or recensions of this work are known, namely those of heliopolis, thebes, and sais, differing only inasmuch as they were edited by the colleges of priests founded at these centers. many papyri of the work have been discovered, and passages from it have been inscribed upon the walls of tombs and pyramids and on sarcophagi and mummy-wrappings. one very complete copy is on display at the egyptian museum in turin, italy. it is undoubtedly of extremely early date; exactly how early it would be difficult to say, but in the course of centuries it was greatly added to and modified. it contains about 200 chapters, but no complete papyrus has been found. the chapters are quite independen

idable adversaries at the gates of amenti, the egyptian hades. these chapters would assist him in making replies during his ceremony of justification. first among these spells were the words of power. the egyptians believed that to discover the secret name of a god was to gain complete ascendancy over him. sympathetic magic was in vogue in egyptian burial practice, which explains the presence, in tombs of people of means, of paintings of tables laden with food and drink, with inscriptions attached conveying the idea of boundless liberality. inscriptions like the following are extremely common. to the ka [essential double or soul] of so-and-so, 5,000 loaves of bread, 500 geese, and 5,000 jugs of beer. those dedications cost the generous donors little, as they merely had the objects named pa

an society for psychical research 32 (1938: 260. resistance to metaphysical science. journal of the american society for psychical research 17 (1927: 645. bune according to johan weyer, bune is a most powerful demon, one of the grand dukes of the infernal regions. his form is that of a man. he does not speak save by signs only. he removes corpses, haunts cemeteries, and marshals the demons around tombs and the places of the dead. he enriches and renders eloquent those who serve him. thirty legions of the infernal army obey his call. the demons under his authority are called bunis and are regarded by the tartars as exceedingly evil. their power is great and their number immense. but their sorcerers are ever in communication with these demons by means of whom they carry on their dark practic

ent greeks thought the souls of the dead were especially powerful near their graves or sepulchres, because of some natural tie binding body and soul, even after death. the more earthly a soul was, the less willing it was to leave the vicinity of its body, and in consequence, specters encountered in a churchyard were more to be feared than those met with elsewhere. the apparitions witnessed at the tombs of saints, however, were to be regarded as good angels rather than as the souls of the saints themselves. cieepp see comite illusionniste d expertise et d experimentation des phenomenes paranormaux circle network news circle network news, founded in the early 1980s as a newsletter serving the then relatively small neo-pagan community, has grown into one of the most stable and largest circula

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

hose of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sages of its time. the golden tablets relating to the orphic mystery found in tombs in greece, crete, and italy contain fragments of a sacred hymn. as early as the third century c.e, it was buried with the dead as an amulet to protect the deceased from the dangers of the underworld. attis and cybele the phrygian mysteries of attis and cybele focused on the rebirth of the god attis, who was also of an agrarian character. communion with the deity was usually attained by bathi

auckland psychical research society and a branch of the churches fellowship for psychical and spiritual studies, as well as the federation of spiritual healers. there is also a new zealand ufo studies in new plymouth. sources: britten, emma hardinge. nineteenth century miracles. new york: william britten, 1884. maning, f. e. old new zealand. london: r. bentley, 1884. reprint, auckland: whitcombe& tombs, 1922. nexus nexus is among the more distinctive newsstand magazines reporting on paranormal realities. this australian-based publication takes a decidedly countercultural and antigovernment perspective and is especially attuned to what it sees as possible conspiracies operating against the public s welfare. it was born out of the new age belief in humanity s current transition in consciousn

ver and describe the building, the structure, and the purposes of the pyramids, a number of unanswered questions, such as the unit of measurement used by the pyramid architects, remain, and provide a basis for broad speculation. the discovery and spread of public knowledge concerning the pyramids in the americas only added fuel to the fires of imagination. although the egyptian pyramids served as tombs for royalty and the wealthy of society, some pyramids had no clearly discernible purpose and others had structures that seemed to have no relation to the primary burial function. there were some eighty pyramids in egypt, built under the reign of the pharaohs from 3,100 to 332 b.c.e. egyptian tombs reflect the early religious ideas about the afterlife. in predynastic times, the dead were buri

failed to receive the customary gifts, the fruit, the salt, the corn steeped in unmixed wine, the violets. the injured spirits revenged themselves on the living and the city was encircled with the funeral fires of their victims. the townsfolk heard their grandsires complaining in the quiet hours of the night, and told each other how the unsubstantial troop of monstrous specters rising from their tombs, shrieked along the city streets and up and down the fields. encyclopedia of occultism& parapsychology. 5th ed. rome (ancient religion& magic) 1321 beans were used in the funeral feasts. they were supposed to harbor the souls of the dead, and the bean-blossom to be inscribed with characters of mourning. dreams were considered of great importance by the romans and many historical instances of

of monuments in upper egypt and nubia, employed by the antiquities service, which was then administered by the french authorities. in 1904, britain and france partitioned north africa, the french assuming control of morocco, and the british of egypt. but french rights in archaeology continued, and authorization encyclopedia of occultism& parapsychology. 5th ed. tutankhamen curse 1595 to excavate tombs required the investigator be accompanied by an inspector of antiquities and share the finds with the antiquities service on behalf of the egyptians. while carter was an inspector of monuments, he worked for several seasons excavating the valley of the kings with american millionaire theodore m. davis. after opposition from the egyptians, the french, and the newspapers, carter lost his positi

EVERBURNING LAMPS

after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay

nd thummim. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experimented with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused to burn a perpetual flame of fire in her honour; but in what manner this flame was produced we have no knowledge. nathan bailey, in his "brittanic dictionary" 1736, remarks that in the museum o

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

l be widowed of its gods and left destitute. strangers will fill this country, and not only will there no longer be care for religious observances, but, a yet more painful thing, it will be laid down under so-called laws, under pain of punishments, that all must abstain from acts of piety or cult towards the gods. then this most holy land, the home of sanctuaries and temples, will be covered with tombs and the dead. o egypt, egypt, there will remain of thy religion only fables, and thy children in later times will not believe them; nothing will survive save words engraved on stones to tell of thy pious deeds. the scythian or the indian, or some other such barbarous neighbour will establish himself in egypt. for behold the divinity goes back up to heaven; and men, abandoned, all die, and th

FRATER TENEBROUS CULTS OF CTHULHU

e qabbalah, its number is 129, which represents amongst other things, a place of ravenous creatures, and corresponds with the egyptian word, atem, to annihilate) alhazred had spent ten years alone in the great southern desert of arabia, the roba-el-ehaliyeh or empty space of the ancients, which was rumoured to be inhabited by evil spirits. he had explored the ruins of babylon and the subterranean tombs of memphis, and visited the forbidden city of hem. beneath the remains of a nameless desert town, he discovered the annals of a race older than mankind, which he set down in the azif. in 950 a.d, the book was secretly translated into greek by theodorus philetas of constantinople, under the title of the necronomicon, and in 1228, olaus wormius made a latin transcription. this text was printed

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

t so intense and bitter was the feeling upon the comparative importance of the sex functions in pro-creation, that their husbands, unable to change their views, put an end to their existence. nothing, perhaps, proclaims the degree of civilization attained by the ancient etrurians more plainly than the exquisite perfection which is observed in the specimens of art found in their tumuli. within the tombs of etruscans buried long prior to the foundation of rome, or the birth of the fine arts in greece, have been found unmistakable evidence of the advanced condition of this people. the exquisite coloring and grouping of the figures on their elegant vases, one of which, on exhibition in the british museum, portrays the birth of minerva, or wisdom, show the delicacy of their taste, the purity of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

lawyer] talked about strangethingsabroad in the modern world. it transpired presently that macgregormathers-whohad assumed the additional patronymic presumably to sustain thecause-wassomething to dowiththe darkly glittering business.'thename ofwynnwestcott also loomed remotely. mathers was like a comic blackstone of occult lore and westcott like a dull owl, hooting dolefully among cypresses over tombs offalse adepts'(slt,p.124).thisjaundiced picture was painted almost fifty years aftertheevent, andlongafter disenchantmentwiththegoldendawnhad set in.atthetime,waite wasnotunfriendly towards either westcott ormathers-andhe was eager tojointheorder.hehadmetmathers in 1883,whenthey wereboth'hauntingthebritishmuseum,tryingmany pathsofsearch, and having been introduced 'i'supposethatwemusthave s

amen-ratemple.hewas oneofthe few genuine scholars intheorderbutwroteprincipally on occult subjects(bothas fact and as overt fiction).hebelieved firmly in the secret chiefs and established hisownsolarorderin 1896withthe aimofpropagating their teachings.chapter13 1. marcus worsley blackden was an artist and egyptologistwholatertookup journalism.heprepared many coloured drawingsofwall paintings from tombs at beni hasan and el bersheh for the archaeological surveyofegypt. it seems to have been his egyptian enthusiasmsthatdrewhimto the goldendawn.hewas also a keen yachtsman and moved to fawley to pursue his hobby. in 1925 waite visitedhimand together they'burntcertain g.d. rituals and papers'.althoughreconciled to waite as a friend he made no attempt tojointhef:.r:.c. 2. william alexander ayton

GILBERT THE MAGICAL MASON

e, were found, besides other56themagical masonmysterious articles, lamps of a special and peculiar construct255 ion; hence the study of sepulchral lamps is oneparticularlygermane to us.thediscovery oflamps in ancient sepulchres, in. some cases extinguished, in others burning with brilliance, was. no rarity in the middle ages;butthe destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of. arabian, roman, and medieval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and 'mystic lamps found in tombs, deserve study, and will repay p

hemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are initimately related, the ancient name of egypt being chm, or land of ham, from which the title chymia, in greek chemix1/-ltand ges cham'y'l)sxo/-lis derived.thelearned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experiment255 ed with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused toburna perpetual flame of fire in her honour; but in what manner this flamewas produced we have no knowledge. nathan bailey, in hisbrittanicdictionary,1736, remarks that in the museum of r

some perhaps reasonable, but others of the most wild and foolish nature.thestudent finds in the literary remains of all the nations of antiquity ample evidence that divination was a recognised science and art at all periods of which there is any record. references to modes of divination are to be found upon the brick cylinders and tablets of assyria, and chaldea; they are pictured on the temples, tombs and papyri of ancient egypt; they are recorded inthemost antique sanscrit books of india and china; the extant remains of greek and latin literature are full of instances of sibyls, ofsortes,and of variousmanteias.thedead civilisations of the aztecs and toltecs of central america have left records of similar attempts to divinethefuture; the dying tribes ofnorthamerican indians and the maoris

r is said to represent man in a state of nature, and the perfect ashlar, man educated and intellectual.258themagical masonthere were in times past some critics who objected to the r. arch legendary ritual on the ground that curved arches and the use of a key-stone were unknown in solomonic times- he is believed to have built his temple in 1012b.c.;butrecent discoveries among the ruins of egyptian tombs and temples have shown arches which are referred to 1600b.c.as the date of their erection;thekey-stone is also found in arches among the ancient ruins of peru and mexico. referring again to rough and hewn stones it is curious to note that in exodus xx, 25, we read that an altar must not be built of hewn stones; and again, joshua raises an altar of 'stones upon which no man has laid a tool (j

thors are, however, so charmed with the mysterious part of the institution, that they seem to draw largely upon their imagination for their facts, and have conjured up a system of religious belief and ceremonial, for which there exists but a slender basis. the information gleamed from the old greek and roman authors has been, however, to some extent amplified by the most recent discoveries in the tombs and ruins of ancient egypt, and by the acquirement of the ability to decipher the funeral papyri and the inscriptions on the monuments of that wonderful land.thereligion of the ancient romans who succeededtothe dominion of the greeks, did not demand the cult of sacred mysteries in secret assemblies.theonly rites and ceremonies of the romans were the public festivals, like the bacchanalia, wh

owed the gods themselves invested with a resplendent light, and taught the felicity experienced by the perfected soul when released from the baser cares of material worldly existence in a future state, and that even in this life the soul may obtain ravishing glimpses of transporting visions of divinity' egyptthatthe civilisation of ancient egypt and the building of many still existing temples and tombs long preceded the period of greek predominance is now undoubted by any students of antiquity, and so we may conclude that the kingly-priesthood of ancient egypt designed and conducted grand religious cerem255 onials such as the mysteries at a date long before those of greece. it is indeed commonly asserted that the eleusinian and other notable greek mysteries were derived from the earlier re

and conducted grand religious cerem255 onials such as the mysteries at a date long before those of greece. it is indeed commonly asserted that the eleusinian and other notable greek mysteries were derived from the earlier religious mysteries of the pharaohs, and these latter are often referred to as the mysteries of isis, osiris and serapis,theinformation as yet obtained from egyptian monuments, tombs, and papyri, and the references in classical authors are so scanty that it is not possibletodecide at what period the mysteries originated in egypt, or during which dynasty they reached the period of greatest importance;butit is generally agreed that they had already lost much of their religious significance by the time the greek domination of egypt took place, about 300b.c.,butthe greeks ha

GILBERT THE SORCERER AND HIS APPRENTICE

the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure nude save for a light scarf. she represents n

GLOBAL FREEMASONRY

o the ideology of humanist psychology" his thesis shows that the founders of america, who originally adopted the seal, had been masons, and that they, therefore, espoused the humanist philosophy. the connection of this philosophy with ancient egypt is symbolized by the pyramid placed in the center of the seal. this pyramid is a representation of the pyramid of cheops, the largest of the pharaoh's tombs.68 the eye and the pyramid among the most important masonic symbols taken from ancient egypt is the pyramid with an eye within a triangle. the pyramid on the great seal of the usa (left) is the great pyramid of cheops. the eye is a frequent symbol on ancient egyptian engravings (bottom) lc global freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

m another place and another time. the reason was that the totora vessels of suriqui were virtually identical, both in the method of construction and in finished appearance, to the beautiful craft fashioned from papyrus reeds in which the pharaohs had sailed the nile thousands of years previously. in my travels in egypt i had examined the images of many such vessels painted on the walls of ancient tombs. it sent a tingle down my spine to see them now so colourfully brought to life on an obscure island on lake titicaca even though my research had partially prepared me for this coincidence. i knew that no satisfactory explanation had ever been given for how such close and richly detailed similarities of boat design could occur in two such widely separated places. nevertheless, in the words of

imilar finds of typical late ice age birds and mammals have been unearthed from asphalt at two other locations in california (carpinteria and mckittrick. in the san pedro valley, mastodon skeletons were discovered still standing upright, ungulfed in great heaps of volcanic ash and sand. fossils from the glacial lake floristan in colorado, and from oregon s john day basin, were also excavated from tombs of volcanic ash.30 although the tremendous eruptions that created such mass graves may have been at their most intense during the last days of the wisconsin, they appear to have been recurrent throughout much of the ice age, not 24 ibid, p. 256. winter temperatures fall to 56 degrees below zero. 25 ibid, p. 277. 26 ibid, p. 132. 27 r. s. luss, fossils, 1931, p. 28. 28 g. m. price, the new ge

generations of his successors were to close their eyes to: that the pyramid builders could only have been men of giant intellectual stature. beside the egyptians of old, he had added, we in europe are but lilliputians. 25 24 cited in traveller s key to ancient egypt, p. 90. 25 ibid, p. 40. champollion of course, deciphered the rosetta stone. graham hancock fingerprints of the gods 283 chapter 35 tombs and tombs only? climbing down the great pyramid was more nerve wracking than climbing up. we were no longer struggling against the force of gravity, so the physical effort was less. but the possibilities of a fatal fall seemed greatly magnified now that our attention was directed exclusively towards the ground rather than the heavens. we picked our way with exaggerated care towards the base

rounding bedrock and was thus enclosed within a wide trench more than 15 feet deep in places. walking due south, parallel to the monument s scarred western flank, we picked our way along the edge of this trench towards the much smaller third pyramid, which lay some 400 metres ahead of us in the desert. khufu. khafre. menkaure. according to all orthodox egyptologists the pyramids had been built as tombs and only as tombs for these three pharaohs. yet there were some obvious difficulties with such assertions. for example, the spacious burial chamber of the khafre pyramid was empty when it was opened in 1818 by the european explorer giovanni belzoni. indeed, more than empty, the chamber was starkly, austerely bare. the polished granite sarcophagus which lay embedded in its floor had also been

ies, corridors, passageways and chambers, and the same was true of khafre s and menkaure s pyramids. in none of these amazing monuments had a single word been written in praise of the pharaohs whose bodies they were supposed to house. this was exceptional. no other proven burial place of any egyptian monarch had ever been found undecorated. the fashion throughout egyptian history had been for the tombs of the pharaohs to be extensively decorated, beautifully painted from top to bottom (as in the valley of the kings at luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life (as in the fifth dynasty pyramids at saqqara, just twenty miles to the south of giza.)19 why had khufu, khafre and menkaure don

rom top to bottom (as in the valley of the kings at luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life (as in the fifth dynasty pyramids at saqqara, just twenty miles to the south of giza.)19 why had khufu, khafre and menkaure done things so differently? had they not built their monuments to serve as tombs at all, but for another and more subtle purpose? or was it possible, as certain arab and esoteric traditions maintained, that the giza pyramids had been erected long before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second an

t had been dedicated to the goddess of magic and not to khufu at all. finally, there was a strong suggestion that khufu s pyramid might have been one of the three subsidiary structures alongside the great pyramid s eastern flank.26 all this looked like damaging evidence against the orthodox chronology of ancient egypt. it also challenged the consensus view that the giza pyramids had been built as tombs and only as only. however, rather than investigating the anachronistic statements in the inventory stela, egyptologists chose to devalue them. in the words of the influential american scholar james henry breasted, these references would be of the highest importance if the stela were contemporaneous with khufu; but the orthographic evidences of its late date are entirely conclusive. 27 breast

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

lda, posterli. 933 tales have the story of a little shroud drenched with tears (kinderm. 109. reusch no. 32. thorn. cantipr. p. 501, conf. wolfs wodana p. 153, and the danish folktale of aage and else makes flowing tears fill the coffin with blood; but here we have the significant feature added of the children journeying in perhta's train. the jug may be connected with the lachrymatories found in tombs (see suppl. with berahta we have also to consider holda, diana and herodias. berajiia and holda shew themselves, like frau gaude (p. 925, in the twelves^ about new-year's day. joh. herolt, a dominican, who at the beginning of the 15th cent, wrote his sermones discipuli de tempore et de sanctis, says in sermo 11 (in die nativ: sunt quidam, qui in his xii. noctibus subsequentibus multas vanita

ae ad justam muliebrium formam sculptae sunt, ex qiiarxim papillis perpetuae stillant aquae, quibus si lactans mulier papillas asperserit et laverit, exsiccatus aliquo (ut fit) vel morbo vel alio casu illi laeteus humor revocatur' hentzneri itinerar. p. 201. a rock which drops milk is mentioned in fel. faber's evagator. 1, 449; and the lith. laumes papas (teat) is the name of a hard stone. to the tombs of saints a direct healing power was ascribed in the mid. ages, everything in contact with them brought help, even a draught of the water poured over bones, garments, splinters and earth. turf and dew off the grave can heal (greg. 1178 sicknesses. tur. vifc?e pair. 6, 7).i beda 3, 9 tells of st. oswald 'in loco ubi pro patria dimicaus a paganis interfectus est, usque hodie sanitates injirmor

rdus (0pp. ed. baluze, par. 1666. 2, 248-9. it was essential for the plant to have grown up to the hem of the garment, it was only by touching it that it acquired healing efficacy. 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

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nthe; giants hills, giants v. droost: flat di de droost sla! may the d. smite thee; in the altmark: det di de druse hal (fetch! and elsewhere de dros in de helle. at the same time the tig. druos, truos (plague, blain) is worth considering. 1 a case that often occurs; thus the bavarians, a teutonic people, take their name from the celtic boii [and the present bulgarians, a slav race, etc] hun. 523 tombs are called hiinebedde, jmnebedden, bed being commonly used for grave, the resting-place of the dead. grot as en liilne y expresses gigantic stature. schiiren s teutonista couples rese with huyne. even h. germ, writers of the 16th-l 7th centuries, though seldomer, use heune; mathesius: goliath der grosse heune; the vocab. of 1482 spells hewne. hans sachs 1, 453a uses heunisch (like entisch) f

k, holding a snake in her hand and shewing it to them. it is only every hundredth year that this water-maiden with the snake appears (bexell s halland 2, 320; 3, 303. multitudes from norway and halland visited a spring named s. olaftskialla, dropt money-offerings in, and carried on other superstition (odman s bahuslan p. 169. in christian times healing fountains are believed to spring up near the tombs of holy men, bex. hall. 3, 69; or from under a saint s body, flodoard. remens. 2, 3. i think it is with the hot baths at aix that we must connect the watermaiden with whose myth charles the great is mixed up, p. 435. 2 synonymously the ohg. quecprunno, mhgr. quecprunne, parz. 613, 9. fragm. 18, 267. 3 conf. the passages quoted in mus. fur altd. lit. 1, 260-3 from montevilla, from the titurel

he as. turf, on. torf, ohg. zurba: holy earth and haulms of durva/ sakuntala (hirzelpp. 51. 127. i have also accounted for the famous chrene cruel of the salic law by our reines kraut/ clean herb; and explained c chreneschruda (dat) jactare by the roman 1 irstantent (they rise again) fon themo fulen legare, uz fon them asgu, fon theru falawisgu, fon themo irdisgen herde, 0. v. 20, 25-8. 2 ancient tombs have been discovered, in which the bodies neither lie nor sit, but crouch with the head, arms and legs pressed together, in receptacles nearly square. m. fred. troyon of french switz, who has carefully explored and ob served many old graves, expressed to me his opinion, that by this singular treat ment of dead bodies it was prob. intended to replace man in the same posture that he maintained

modern and 1 cento novelle antiche 81: la clamigella di scalot; the navicella sanza vela, sanza remi e sanza neuno sopra sagliente is carried down to camalot, to the court of ke artu. 2 diodor. 1, 90. eurip. ale. 253. 441. aen. g, 298. at hermione in argolis, supposed to be no great distance from the underworld, no money was given to the dead, strabo 8, 373. these coins are often found in ancient tombs, k. fr. hermann s antiq. 198. 832 souls. f mistaken reason is alleged for it [lest they come back to visit i buried hoards: originally the money could be no other than that\ samenaulum. one stormy night a monkish figure wakes a boatman who lies buried in sleep, puts passage-money in his hand, and demands to be taken across the river. at first six monks step into the boat, but no sooner is it

used to fashion death as playing on it instead of a fiddle or fife. 1 in any case dominus blicero proves that in the middle of the 12th cent, it was the practice to represent death as a skeleton. i do not know of any earlier evidence, but think it very possible that such may be hunted up. we know that to the ancient romans fleshless shrivelled-up masks or skeletons served to indicate death. 2 on tombs of the mid. ages, no doubt from an early time, corpses were sculptured as whole or half skeletons (see suppl. poets of the 13th cent, paint the world (p. 792n) as a beautifully formed woman in front, whose back is covered with snakes and adders: 3 the notion itself may be of much higher antiquity; it is closely related to the story of three live and three dead kings. 4 this mode of represent

HANDBOOK OF EGYPTIAN MYTHOLOGY

y events in egyptian myth, such as the burial of the murdered god osiris, were supposed to have happened in specific places in egypt or in its neighboring countries. thus a mythical geography can be superimposed on the physical geography. every major egyptian temple was designed as a miniature cosmos in which the main events in mythical history were repeatedly played out, so there came to be many tombs of osiris. it is this kind of apparent contradiction that has led many distinguished scholars to write about egyptian myth in a tone of baffled irritation. g. s. kirk complained that a liberalism of interpretation, amounting at times to a chaotic indifference to consistency and meaning, is characteristic of egyptian thought. 8 much of this confusion can be resolved if the myths are examined

to kings called narmer, aha, and scorpion have been recovered from temple deposits at hierakonpolis and abydos. these kings may have been rulers of most of egypt. they probably all contributed to the legend of menes the uniter. their ritual objects belong to a formative stage in egyptian art. strict rules were being developed to govern the content and style of the art used in palaces, temples, or tombs. this formal court-based art rapidly replaced previous styles and became the standard canon for over 3,000 years.11 myths often focus on episodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate such episodes in formal art. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing

11: c. 2686 2055 bce in later times the egyptians looked back on the old kingdom as a golden age of stability and achievement. king djoser was remembered for thousands of years as the king for whom the first pyramid was built. this was the step pyramid at saqqara, one of the world s earliest great stone buildings. early dynastic kings had high-walled funerary enclosures in mud brick and separate tombs under great mounds. the two forms were put together at saqqara, so the mound had to become higher to be visible above the great enclosure walls. a mound was also found as the focal point of some early temples, such as at hierakonpolis. such mounds may represent the primeval mound that features in egyptian creation myths (see deities, themes, and concepts, but there is no written evidence fro

pyramid texts. these texts are also the earliest source for the complex array of myths and symbols that the egyptians constructed on the theme of creation. the gods as depicted in the pyramid texts often seem violent, hostile, and terrifying beings, and this is a consistent picture in egyptian funerary texts. near the end of the sixth dynasty, sections of the pyramid texts began to be used in the tombs of important but nonroyal people in various parts of egypt. introduction 11 this has been seen as one of the symptoms of a breakdown of royal authority that led to the fall of the old kingdom.22 in the twenty-second century bce, egypt entered a time of disunity, which historians call the first intermediate period. there were still kings ruling from memphis, but they did not control the whole

ines for important gods all over the country. he was eventually buried at western thebes in a mortuary complex whose chief feature seems to have been a representation of the primeval mound, the place where creation began. in the twentieth century bce, kings of the twelfth dynasty built a new royal residence called itjtawy and were buried under pyramids at various desert sites. none of these royal tombs was inscribed inside. elaborate temples for the royal mortuary cult were built near these pyramids, but none of them has survived in good condition. nor have many of the temples built for deities during this period survived. one tantalizing text known as the ramesseum dramatic papyrus seems to be the script for a religious ritual in which the king took part in the reenactment of mythical eve

ties 21 24: c. 1550 747 bce ahmose, and the other warrior kings of the early eighteenth dynasty, took egyptian armies as far as the euphrates. they established an empire in syria and palestine and took control of much of nubia. in the late sixteenth century bce, the royal court moved back to memphis, but thebes became the religious capital. most new kingdom rulers were buried there in underground tombs in the desert wadi now known as the valley of the kings (see figure 5. the offering cults for the dead kings were carried out in separate mortuary temples some way from their tombs. amun, who had been the most important god in thebes since the middle kingdom, united with the sun god and became the king of the gods. the temple of amun at karnak in eastern thebes developed into the biggest and

h, the story would be very difficult to follow because the actual death of osiris is not mentioned and his enemy is only identified as the disturber. rules still prevented explicit images of those moments when maat was threatened by terrible events. there was one place in which it did become permissible to show the forces that daily threatened the divine balance, and that was in new kingdom royal tombs. in the great crisis of death, the king needed to identify with gods in crisis and share in their triumph in overcoming the forces of destruction. underworld books underworld book is a general term for a type of mortuary text used in royal tombs and cenotaphs of the new kingdom. it is taken from an egyptian term for the genre to which these books belonged: that which is in the underworld. th

HEAVEN HELL

books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled th

s of the book of gates, of which m. e. lef bure published a translation of the texts, as found on the sarcophagus of seti i, in the records of the past, vol. x, pp. 79-134, london, 1878, and vol. xii, pp. 1-35, london, 1881. in preparing the present edition of the two great books of the other world i have availed myself of these works, and also of the valuable editions of the texts from the royal tombs at thebes, p. xv which m. e. lef bure has published in the first and second fasciculi of the third volume of the m moires de la mission arch ologique fran aise au caire, paris, 1889. e. a. wallis budge. london, october, 1905. next: contents sacred texts egypt ehh index index previous next p. xvii contents chap. page i. origin of illustrated guides to the other world p. 1 ii. the earliest egy

i, are without illustrations of any sort or kind, and it is not easy to account for this fact. that the egyptians possessed artistic skill sufficient to illustrate the religious and general works which their theologians wrote or revised, under their earliest dynasties of kings of all egypt, is evident from the plain and coloured bas-reliefs which adorn the walls of their mastabas, or bench-shaped tombs, and we can only point out and wonder at the fact that the royal pyramids contain neither painted nor sculptured vignettes, especially as pictures are much needed to break the monotony of the hundreds of lines of large hieroglyphics, painted in a bluish-green colour, which must have dazzled the eyes even of an egyptian. the reason, however, why such early texts are not illustrated is probabl

gypt by the priests of heliopolis, began to make its way into upper egypt, and wherever it came it assumed a p. 5 leading position among the religious systems of the day. the kings of the viith and viiith dynasties, like those of the iiird, ivth, and vith, came from memphis, but they had comparatively little power in the land, and, so far as we know, they did not build for themselves pyramids for tombs, and there is no evidence forthcoming to show that they filled the walls of their sepulchres with religious texts. they carried on neither wars nor building operations of any importance, and it seems that their tombs were neither large nor magnificent. owing to their feeble rule the governors of suten-henen, or herakleopolis, and those who ruled in the provinces near that city, succeeded in

nor the two herakleopolitan dynasties of kings did anything to p. 6 improve the general condition of the country, and it seems as if they found it necessary to employ all their energies to maintain their position and the little real power in the country which they possessed. as this was the case, we need not wonder that all magnificence disappeared from funeral rites and ceremonies, and that the tombs of the period were small and unimportant. the gods were worshipped and the dead were buried as matters of course, but it goes without saying that kings, whose authority was not consolidated, and whose power was ineffective except in the immediate neighbourhood of the towns in which they lived, who were unable to wage wars in syria and sinai and to bring back much spoil, could neither establi

hypostyle passage or colonnade, which "must have been quite dark, or nearly so (like the ambulatories surrounding the shrines in later temples, for the outside was closed by a thick wall" between this wall and the edge of the platform on which the building stood was an outer colonnade of square pillars, but the pillars no longer exist. in the rock below the pavement of this colonnade a number of tombs were hewn; each consisted of a pit from twelve to fifteen feet deep, which led to a small rectangular chamber, wherein originally stood a limestone sarcophagus. in these tombs women who were both priestesses of hathor and members of the royal harim were buried, and further excavations will no doubt reveal the fact that menthu-hetep's high officers of state were buried in somewhat similar tom

ch side of it, which he built on the front or eastern face of the temple platform. now whilst menthu-hetep iii. was employed in building his pyramid and funeral temple, the hereditary governors and nobles of important provinces in upper egypt were not slow to avail themselves of the opportunity which peace and the renewed prosperity of p. 11 the country gave them, and they began to make rock-hewn tombs for themselves and the members of their families in the hills, and to cause their bodies to be buried in elaborately inscribed or painted wooden coffins. of coffins of this period, one of the oldest examples is that of amamu which was purchased by the trustees of the british museum so long ago as 1834. 1 on the inside of this coffin is inscribed in black ink in the hieratic character a serie

HELENA BLAVATSKY NIGHTMARE TALES

a. in the turmoil of political excitement the tragedyof belgrade was forgotten by all but an old serbian matron who had been attached to the obrenovitch family,and who, like rachel, would not be comforted for the death of her children. after the proclamation of theyoung obrenovitch, nephew of the murdered man, she had sold out her property and disappeared; but notbefore taking a solemn vow on the tombs of the victims to avenge their deaths. the writer of this truthful narrative had passed a few days at belgrade, about three months before the horriddeed was perpetrated, and knew the princess katinka. she was a kind, gentle, and lazy creature at home;abroad she seemed a parisienne in manners and education. as nearly all the personages who will figure inthis true story are still living, it is

HINE P OVEN READY CHAOS

scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a means to disentangle yourself from the attitudes and restrictions you were brought up with and which def

HP LOVECRAFT A DARK LORE

m. but at that time some force from outside must serve to liberate their bodies. the spells that preserved them intact likewise prevented them from making an initial move, and they could only lie awake in the dark and think whilst uncounted millions of years rolled by. they knew all that was occurring in the universe, for their mode of speech was transmitted thought. even now they talked in their tombs. when, after infinities of chaos, the first men came, the great old ones spoke to the sensitive among them by moulding their dreams; for only thus could their language reach the fleshly minds of mammals. then, whispered castro, those first men formed the cult around tall idols which the great ones shewed them; idols brought in dim eras from dark stars. that cult would never die till the star

ncle insisted on joining the search i had commenced, and after a certain night in that house he did not come away with me. i am lonely without that gentle soul whose long years were filled only with honour, virtue, good taste, benevolence, and learning. i have reared a marble urn to his memory in st. john's churchyard- the place that poe loved- the hidden grove of giant willows on the hill, where tombs and head stones huddle quietly between the hoary bulk of the church and the houses and bank walls of benefit street. the history of the house, opening amidst a maze of dates, revealed no trace of the sinister either about its construction or about the prosperous and honourable family who built it. yet from the first a taint of calamity, soon increased to boding significance, was apparent. my

ute possession of minds or personalities which had functioned as early as 1690 or before was likewise almost unassailably proved even in the face of all known natural laws. what these horrible creatures- and charles ward as well- were doing or trying to do seemed fairly clear from their letters and from every bit of light both old and new which had filtered in upon the case. they were robbing the tombs of all the ages, including those of the world's wisest and greatest men, in the hope of recovering from the bygone ashes some vestige of the consciousness and lore which had once animated and informed them. a hideous traffic was going on among these nightmare ghouls, whereby illustrious bones were bartered with the calm calculativeness of schoolboys swapping books; and from what was extorted

drew him into the past and got him to raise you up from your detestable grave; i know how he kept you hidden in his laboratory while you studied modern things and roved abroad as a vampire by night, and how you later shewed yourself in beard and glasses that no one might wonder at your godless likeness to him; i know what you resolved to do when he balked at your monstrous rifling of the world's tombs, and at what you planned afterward, and i know how you did it 'you left off your beard and glasses and fooled the guards around the house. they thought it was he who went in, and they thought it was he who came out when you had strangled and hidden him. but you hadn't reckoned on the different contents of two minds. you were a fool, joseph curwen, to fancy that a mere visual identity would b

HP LOVECRAFT HERBERT WEST REANIMATOR

behind him. now he has disappeared. ii. the plague-daemon published march 1922 in home brew vol. 1, no. 2, p. 45-50. i shall never forget that hideous summer sixteen years ago, when like a noxious afrite from the halls of eblis typhoid stalked leeringly through arkham. it is by that satanic scourge that most recall the year, for truly terror brooded with bat-wings over the piles of coffins in the tombs of christchurch cemetery; yet for me there is a greater horror in that time- a horror known to me alone now that herbert west has disappeared. west and i were doing post-graduate work in summer classes at the medical school of miskatonic university, and my friend had attained a wide notoriety because of his experiments leading toward the revivification of the dead. after the scientific slaug

ghoulish curiosity and secret sense of charnel picturesqueness. his interest became a hellish and perverse addiction to the repellently and fiendishly abnormal; he gloated calmly over artificial monstrosities which would make most healthy men drop dead from fright and disgust; he became, behind his pallid intellectuality, a fastidious baudelaire of physical experiment- a languid elagabalus of the tombs. dangers he met unflinchingly; crimes he committed unmoved. i think the climax came when he had proved his point that rational life can be restored, and had sought new worlds to conquer by experimenting on the reanimation of detached parts of bodies. he had wild and original ideas on the independent vital properties of organic cells and nerve-tissue separated from natural physiological syste

HP LOVECRAFT THE CALL OF CTHULHU

m. but at that time some force from outside must serve to liberate their bodies. the spells that preserved them intact likewise prevented them from making an initial move, and they could only lie awake in the dark and think whilst uncounted millions of years rolled by. they knew all that was occurring in the universe, for their mode of speech was transmitted thought. even now they talked in their tombs. when, after infinities of chaos, the first men came, the great old ones spoke to the sensitive among them by moulding their dreams; for only thus could their language reach the fleshy minds of mammals. then, whispered castro, those first men formed the cult around small idols which the great ones showed them; idols brought in dim eras from dark stars. that cult would never die till the star

HP LOVECRAFT THE OUTSIDER

hyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-wind, and play by day amongst the catacombs of nephren-ka in the sealed and unknown valley of hadoth by the nile. i know that light is not for me, save that of the moon over the rock tombs of neb, nor any gaiety save the unnamed feasts of nitokris beneath the great pyramid; yet in my new wildness and freedom i almost welcome the bitterness of alienage. for although nepenthe has calmed me, i know always that i am an outsider; a stranger in this century and among those who are still men. this i have known ever since i stretched out my fingers to the abomination within that great

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

r merciful that i do not, for they were terrible studies, which i pursued more through reluctant fascination than through actual inclination. warren always dominated me, and sometimes i feared him. i remember how i shuddered at his facial expression on the night before the awful happening, when he talked so incessantly of his theory, why certain corpses never decay, but rest firm and fat in their tombs for a thousand years. but i do not fear him now, for i suspect that he has known horrors beyond my ken. now i fear for him. once more i say that i have no clear idea of our object on that night. certainly, it had much to do with something in the book which warren carried with him--that ancient book in undecipherable characters which had come to him from india a month before--but i swear i do

in, save for my now incoherent torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god, put back the slab and get out of this if you can! quick--leave everything else and make for the outside--it's your only chance! do as i say, and don't ask me to explain" i heard, yet was able only to repeat my frantic questions. around me were the tombs and the darkness and the shadows; below me, some peril beyond the radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" somethi

reated a mental blank which reaches to the time of my awakening in the hospital. shall i say that the voice was deep; hollow; gelatinous; remote; unearthly; inhuman; disembodied? what shall i say? it was the end of my experience, and is the end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolveri

HP LOVECRAFT THE TOMB

rs unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the dark blocks of granite, the door so curiously ajar, and the funeral carvings above the arch, aroused in me no associations of mournful or terrible character. of graves and tombs i knew and imagined much, but had on account of my peculiar temperament been kept from all personal contact with churchyards and cemeteries. the strange stone house on the woodland slope was to me only a source of interest and speculation; and its cold, damp interior, into which i vainly peered through the aperture so tantalizingly left, contained for me no hint of death or decay. but in tha

ISIS UNVEILED

mpaukin and inatructor of iiia and onrit wai tboth, or hennca ii, who was an iocunation of the celestial ucnoes. digitizecoy google 60 isis unveiled isis is alao by right the queen of heaven, and ia generally represented carrying in her hand the crux anaata compoaed of the mundane cross and of the staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion junior discovered a picture, according to his opinion the most ancient ever yet found. it represents the heavens symbolized by the figure of a woman bedecked with stars. the birth of the sun is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, poma

h, placed cross- like; and in some buddhist pagodas of tatary and mongolia the entrance of a chamber within the temple, generally coatainiog the staircase which leads to the inner d&goba* and the porticos of some prachidaa* are or- namented with a cross formed of two fishes, and as found on some of the eodiacs of the buddhists. we should not wonder at all at learning that the sacred device in the tombs of the catacombs, at rome, the vwica pia- ar, was derived from the said buddhist zodiacal sign. how general must have been that geometrical figure in the world-symbols, may be inferred from the fact that there is a masonic tradition that solomon's temple was built on three foundations, forming the 'triple tau' or three crosses. in its mystical sense the egyptian cross owes its origin, as an

n art is really nothing but pagan art in its decay, or in its lower departments. digitizecoy google jesus totally unknown to his century- 335 the good shepherd of the catacombs in rome is a copy from the aris- t us, or from the apollo nomius, which figures in the same posture on the pagan sarcophagi, and still carries the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of the apotheosis; psyche, the symbol of the immor- tal soul; heaven p

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e flame, and so proportioned for everlasting provision and expenditure, that, like the radical moisture and natural heat in animals, neither of them could ever unduly prevail. licetus, who has advanced this opinion, observes that in order ot effectually prevent interference with this balance, the ancients hid these lamps in caverns or in enclosed monuments. hence it happened that on opening these tombs and secret places, the admission of fresh air to the lamps destroyed the fine equilibrium and stopped the life (as it were) of the lamp, similarly as a blow or shock stops a watch, in jarring the matchless mechanism. mark of the triune. chapter the third. insufficiecy of worldy objects. t is a constant and very plausible charge offered by the general world against the possession of the power

f pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human heads. there is hardly any symbolical figure which recurs so often in egyptian sculpture or painting as the scarab us, or beetle, and perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the

s more or less conclusive. a a1 b2 the ten commandments, or t w tables of stone. five commandments to tfie right, masculine "law" t five "commandments" to the left, the prophets, or the gospel. fig. 127. fig. 128. fig. 129. fig. 130. a lamp, roma sotteranea. icqus. the ten fingers of the two hands (made up of each table of five) are called, in old parlance, the ten com- fig. 131. devices from the tombs in the catacombs at rome. mandments. i will write the ten commandments in thy face, was spoken in fury, in the old-fashioned days, of an intended assault. the hands explain the meaning of this gnostic figures. 231 proverbial expression, interpreted astrologically. palmistry is called chiromancy, because apollo, mythologically, was taught letters by chiron, the centaur. fig 132. fig 133. fig

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

or paying respect to it, in that attitude. 21. this book of the dead, as it has been somewhat unfortunately called, is part of a manual which in its entirety was intended as a kind of guide to the astral plane, containing a number of instructions for the conduct both of the departed and the initiate in the lower regions of that other world. the chapters which have been collected from the various tombs do not give us the whole of that work, but only one section of it, and even that is much corrupted. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ivilization, with a centre in crete, where king minos reigned in his palace in knossos, and another on the mainland of greece, where in the mycenaean cities agamemnon and his heroes had prepared for the expedition against troy, but these accounts were taken to be of purely legendary character until the bold perseverance of schliemann actually laid bare the walls of ancient troy and discovered the tombs of the mycenaean kings, and so compelled the historians to realize that in this case as in others legend had been truer than history. 224. the discoveries in crete were even more striking. when sir arthur evans began his excavations on the site of ancient knossos he not only laid bare the palace of king minos, but also a series of successive strata indicative of a continuous civilization of

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

figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye. the position of the fingers on these pre- christian amulets was the same as that used today for blessing, namely with the thumb and first two fingers upright and the other two fingers closed. arabian amulets included dust gathered from tombs and carried in little sacks as protection against evil. also worn were pieces of paper on which were written prayers, spells, magical names, or the attributes of god, such as the compassionate and the forgiver. a popular amulet of islamic peoples beginning in the sixth century was the hand of fatima. the hand of fatima is frequently made of silver and jeweled with semiprecious stones. it is

ulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the

gment day the earth will quake and mountains become a heap of sand: when the stars shall be extinguished, when heaven shall be split, when the mountains shall be scattered (arberry 1969, 318. as in the judgment day scenarios of other middle eastern religions, the dead are resurrected: upon the day when the caller shall call unto a horrible thing, abasing their eyes, they shall come forth from the tombs as if they were scattered grasshoppers, running with outstretched necks to the caller. the unbelievers shall say, this is a hard day (arberry 1969, 247. and judged: then he whose deeds weigh heavy in the balance shall inherit a pleasing life, but he whose deeds weight light in the balance shall plunge in the womb of the pit (arberry 1969, 348. paradise (al-jannah) is located at the macrocosm

tes a series of different points on traditional beliefs about these matters, it will be useful to cite the longer version of this story found in luke 8:26 34: then they arrived at the country of the gerasenes, which is opposite galilee. and as he stepped out on land, there met him a man from the city who had demons; for a long time he had worn no clothes, and he lived not in a house but among the tombs.when he saw jesus, he cried out and fell down before him, and said with a loud voice, what have you to do with me, jesus, son of the most high god? i beseech you, do not torment me. for he had commanded the unclean spirit to come out of the man (for many a time it had seized him; he was kept under guard, and bound with chains and fetters, but he broke the bonds and was driven by the demon in

cardinal points, sacred landmarks, ghosts and other supernatural beings. among the most popular gifts are food, drink, fruits of harvest, and the blood sacrifice of animals and fowl. the sacrifice of human life is now rare. the places of sacrifices vary greatly. in traditional cultures, for instance, they were represented by natural sites of peculiar sanctity, such as caves, hills, and groves, or tombs of the powerful dead. however, with the advent of urban civilization, the necessity for a sacred place in the city led to the construction of temples, where the gods were worshiped and sacrifices were offered. in christian liturgy, the eucharist symbolizes the sacrifice of the body and blood of jesus christ. blood sacrifice has been practiced in most ancient religious rites as a form of prop

a dark realm, a land of no return under the tyrannical rule of a queen (later a king and a queen. the idea of a hereafter that differed depending upon social status was an innovation of the ancient egyptians. aristocrats were believed to travel to celestial blessed lands to enjoy a life devoid of pain and suffering. common people, on the other hand, were believed to spend eternity near their own tombs or in the netherworld (they were buried in dry sand that accelerated the decomposition process. the netherworld of ancient egypt, as depicted in the book of the dead, was ruled by osiris (originally, possibly a divinity of the vegetation) who according to myth was dismembered by his jealous brother and recomposed by his wife isis. a less negative conception of the underworld was found in gre

chologically or physically abused, the revived victim is given a new name, and becomes the de facto slave of the sorcerer. zombies are traditionally put to work in the fields, although some are said to do other kinds of work. they need minimal nourishment. it is said, however, that they cannot be fed salt, which activates their speaking ability as well as an instinct that takes them back to their tombs. it should finally be mentioned that vodoun/voodoo indirectly received some negative media attention in the wake of the matamoros murders in the late 1980s, after the bodies of a university of texas student and the rivals of a drug-running gang were found buried on a mexican ranch. news media analysis of the incident ran the full gamut of speculative pseudoexplanations, referring to the mata

LIBER 777

osts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [eum

LIBER CCCXXXV ADONIS

the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to maid and man. through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the bruised nipples of the bride, adonis 31 help stars and clouds play hide-and-seek, wind seamen fs shrouds, bid ruins speak, bring dreams to slumber, sleep to dream whose demons cumber night fs extreme. and softer sped than dream or death quiet as the dead, or

LIBER CXCVII STORY OF SIR PALAMEDES

moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs. old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against that woman fs tangled tale (god.s patience at the end must fail) out sweeps the sword.the blade hath passed through all her scraggy farthingale .this chatter lends to thought a zest (quod he .but i am all for act. sit here, until your talk hath cracked the addled egg in nature.s nest. with

LIBER DCCCXI ENERGIZED ENTHUSIASM

moral attitude on entering, seems to me to be of supreme importance. if you go with the idea of killing time, you are rather killing yourself. baudelaire speaks of the first period of love when the boy kisses the trees of the wood, rather than kiss nothing. at the age of thirty-six i found myself at pompeii, passionately kissing that great grave statue of a woman that stands in the avenue of the tombs. even now, as i wake in the morning, i sometimes fall to kissing my own arms. it is with such a feeling that one should go to a ball, and with such a feeling intensified, purified and exalted, that one should leave it. if this be so, how much more if one go with the direct religious purpose burning in one's whole being! beethoven roaring at the sunrise is no strange spectacle to me, who shou

LIBER LXVII THE SWORD OF SONG

led her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them .now away. he cried .i would look upon the sun. and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they embraced, and laughed aloud, with filthy words and acts unspeakable. over all of which stood the sun ca

LIBER XLI THIEN TAO

ver his head as he wandered, sole human tenant, among the colossal yet ignoble ruins of wei hai wei. his only companions were the lion and the lizard, who frequented the crumbling ruins of the officers f quarters; while in the little cemetery the hoofs of the wild ass beat (useless, if he wishes to 1 [keir hardie, an english socialist politician of the period. t.s] 6 liber xli wake them) upon the tombs of the sportsmen that once thronged these desolate halls. during this time kwaw devoted his entire attention to the pursuit of philosophy; for the vast quantities of excellent stores abandoned by the british left him no anxiety upon the score of hunger. in the first year he disciplined and conquered his body and its emotions. in the next six years he disciplined and conquered his mind and it

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ssertion that the devil was using this apparent miracle to ensnare the credulous and thereby lead their souls to perdition. on this subject the learned jesuit, athanasius kircher, usually dependable, exhibits a striking inconsistency. in his oedipus gyptiacus he writes "not a few of these ever-burning lamps have been found to be the devices of devils* and i take it that all the lamps found in the tombs of the gentiles dedicated to the worship of certain gods, were of this kind, not because they burned, or have been reported to burn, with a perpetual flame, but because probably the devil set them there, maliciously intending thereby to obtain fresh credence for a false worship" having admitted that dependable authorities defend the existence of the ever-burning lamps, and that even the devi

he floor stones. at once a seated figure in heavy armor began to move. mechanically it rose to its feet and struck the lamp with an iron baton, completely destroying it, and thus effectually preventing the discovery of the secret substance which maintained the flame. how long the lamp had burned is unknown, but certainly it had been for a considerable number of years. it is related that among the tombs near memphis and in the brahmin temples of india lights have been found in sealed chambers and vessels, but sudden exposure to the air has extinguished them and caused their fuel to evaporate. it is now believed that the wicks of these perpetual lamps were made of braided or woven asbestos, called by the alchemists salamander's wool, and that the fuel was one of the products of alchemical re

ns, chaldeans, and even the greeks reverenced this animal, and jupiter turned himself into a white bull to abduct europa. the bull was a powerful phallic emblem signifying the paternal creative power of the demiurgus. at his death he was frequently mummified and buried with the pomp and dignity of a god in a specially prepared sarcophagus. excavations in the serapeum at memphis have uncovered the tombs of more than sixty of these sacred animals. as the sign rising over the horizon at the vernal equinox constitutes the starry body for the annual incarnation of the sun, the bull not only was the celestial symbol of the solar man but, because the vernal equinox took place in the constellation of taurus, was called the breaker or opener of the year. for this reason in astronomical symbolism th

in the pseudo- egyptian tarot the children give place to a youth and a maiden. above them in a solar nimbus is the phallic emblem of generation--a line piercing a circle. gemini is ruled by mercury and the two children personify the serpents entwined around the caduceus. the twentieth numbered major trump is called le jugement, the judgment, and portrays three figures rising apparently from their tombs, though but one coffin is visible. above them in a blaze of glory is a winged figure (presumably the angel gabriel) blowing a trumpet. this tarot represents the liberation of man's threefold spiritual nature from the sepulcher of his material constitution. since but one-third of the spirit actually enters the physical body, the other two-thirds constituting the hermetic anthropos or overman

us of the death of mohammed "his last words were a prayer, broken ejaculations of a heart struggling-up in trembling hope towards its maker" mohammed was buried under the floor of the apartment in which he died. the present condition of the grave is thus described "above the hujrah is a green dome, surmounted by a large gilt crescent, springing from a series of globes. within the building are the tombs of muhammad, ab bakr, and umar, with a space reserved for the grave of our lord jesus christ, who muslims say will again visit the earth, and die and be buried at al-mad nah. the grave of f timah, the prophet's daughter, is supposed to be in a separate part of the building, although some say she was buried in baq. the prophet's body is said to be stretched full length on the right side, with

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

charles berlitz, world of the odd and the awesome) a human skeleton 17 feet tall was discovered at gargayan in the philippines (from matrixii by v aldamar v alererian) when one of these curious beings finally passed on, the survivors would erect a greatmonument in their honor. we know these structures as the cyclopean temples that arefound in places of ancient civilization. these edifices are not tombs, but cenotaphs.they are biographies in stone. their amazing harmonic and geometrical propertieswere encoded therein, as a means of commemoration to the life and acts of the greatbeing in whose honor the building was erected. the death of one of the original nega-tive aliens was attended by similar rituals. the places on earth where one of theseoriginal aliens were laid became a zone that lat

MICHAEL WYNN THE SOUL TRAVELERS

ids. even more remarkable is that no inscription or depiction anywhere in the land of egypt so much as mentions masses of men, huge blocks, and ramps in regards to the construction of the pyramids (damn you charlton heston. modern man has done much speculation regarding the reason for building the pyramids, and the methods used. experts of our day have suggested that the pyramids were built to be tombs, the eternal resting place of ego-maniacal pharaohs (egyptian king. but without so much as a trace of the more practical construction methods, even a skeptical observer would be forced to entertain the theories of the ancient egyptians regarding their own creations. those of ancient egypt are unambiguous about the reasoning and construction methods of the pyramids. they claim that these stru

MICHAEL W FORD NOX UMBRA

omething greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjo

ich 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 this plane of waking and dreaming "i, akhtya seker arimani

ur sacred companions, whom in the twilight of dreaming shall assume forms which please us, and taste the elixir of the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the horned initiator of the circle, i summon your presence, blackened horseman who rides upon the ghost- ways speaking with the dead "by the owl, sacred unto noctulia- hekate, known in this circle as lilitu, ghost and phantom keeper, who shall gather

nd the self in widdershins, while moving envision the shades of the dead surround and move in a funnel cloud about the circle of self. you are the very spark of life they seek, that by being close to you they shall taste the light of set- that hermanubis, or death brings the dwellers of the ghost realms to the light of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the ocea

MORALS AND DOGMA

meval ocean. for ages upon ages the minute shields of infinite myriads of infusoria, and the stony stems of encrinites sunk into its depths, and there, under the vast pressure of its waters, hardened into limestone. raised slowly from the profound by his hand, its quarries underlie the soil of all the continents, hundreds of feet in thickness; and we, of these remains of the countless dead, build tombs and palaces, as the egyptians, whom we call ancient, built their pyramids. on all the broad lakes and oceans the great sun looks earnestly and lovingly, and the invisible vapors rise ever up to meet him. no eye but god's beholds them as they rise. there, in the upper atmosphere, they are condensed to mist, and gather into clouds, and float and swim around in the ambient air. they sail with i

aid only. middle egypt and the delta were a gulf of the mediterranean. the nile by degrees formed an immense marsh, which, afterward drained by the labor of man, formed lower egypt; and was for many centuries governed by the ethiopian sacerdotal caste, of arabic origin; afterward displaced by a dynasty of warriors. the magnificent ruins of axoum, with its obelisks and hieroglyphics, temples, vast tombs and pyramids, around ancient meroe, are far older than the pyramids near memphis. the priests, taught by hermes, embodied in books the occult and hermetic sciences, with their own discoveries and the revelations of the sibyls. they studied particularly the most abstract sciences, discovered the famous geometrical theorems which pythagoras afterward learned from them, calculated eclipses, and

ortunes that afflict us here below. those who instituted these mysteries meant to strengthen religion and console men in their sorrows by the lofty hopes found in a religious faith, whose principles were represented to them covered by a pompous ceremonial, and under the sacred veil of allegory. diodorus speaks of the famous columns erected near nysa, in arabia, where, it was said, were two of the tombs of osiris and isis. on one was this inscription "i am isis, queen of this country. i was instructed by mercury. no one can destroy the laws which i have established. i am the eldest daughter of saturn, most ancient of the gods. i am the wife and sister of osiris the king. i first made known to mortals the use of wheat. i am the mother of orus the king. in my honor was the city of bubaste bui

le object, the allegorical narration of the events which happened here below to the light of nature, that sacred fire from which our souls were deemed to emanate, warring with matter and the dark principle resident therein, ever at variance with the principle of good and light poured upon itself by the supreme divinity. all these mysteries, says clemens of alexandria, displaying to us murders and tombs alone, all these religious tragedies, had a common basis, variously ornamented: and that basis was the fictitious death and resurrection of the sun, soul of the world, principle of life and movement in the sublunary world, and source of our intelligences, which are but a portion of the eternal light blazing in that star, their chief centre. it was in the sun that souls, it was said, were pur

was always pictured seated on a serpent, or with that reptile entwined about him. it is found on the mithriac monuments, and supplied with attributes of typhon to the egyptians, the sacred basilisc, in coil, with head and neck erect, was the royal ensign of the pharaohs. two of them were entwined around and hung suspended from the winged globe on the egyptian monuments. on a tablet in one of the tombs at thebes, a god with a spear pierces a serpent's head. on a tablet from the temple of osiris at phil is a tree, with a man on one side, and a woman on the other, and in front of the woman an erect basilisc, with horns on its head and a disk between the horns. the head of medusa was encircled by winged snakes, which, the head removed, left the hierogram or sacred cypher of the ophites or ser

mpressed upon his forehead, he offered bread and water, pronouncing certain mysterious words. during the persecutions in the early ages of christianity, the christians took refuge in the vast catacombs which stretched for miles in every direction under the city of rome, and are supposed to have been of etruscan origin. there, amid labyrinthine windings, deep caverns, hidden chambers, chapels, and tombs, the persecuted fugitives found refuge, and there they performed the ceremonies of the mysteries. the basilideans, a sect of christians that arose soon after the time of the apostles, practised the mysteries, with the old egyptian legend. they symbolized osiris by the sun, isis by the moon, and typhon by scorpio; and wore crystals bearing these emblems, as amulets or talismans to protect the

aster, as the martyr of fidelity to obligation, of truth and conscience, prophesied the restoration to life of the buried association "the pope and the king soon after perished in a strange and sudden manner. squin de florian, the chief denouncer of the order, died assassinated. in breaking the sword of the templars, they made of it a poniard; and their proscribed trowels thenceforward built only tombs [the order disappeared at once. its estates and wealth were confiscated, and it seemed to have ceased to exist. nevertheless it lived, under other names and governed by unknown chiefs, revealing itself only to those, who, in passing through a series of degrees, had proven themselves worthy to be entrusted with the dangerous secret. the modern orders that style themselves templars have assume

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

k as mindless slaves for powerful voodoo exponents who, in order to obtain their wishes, would call upon baron samedi, the voodoo god of the dead, to summon the zombies into their presence. zombies< were afraid of fire and were destroyed when their master died. the mediaeval vampires living in the remote regions of transylvania who, in order to sustain their monstrous existence, would leave their tombs at midnight to drink the blood of young virgins. a girl, once bitten, would become a virgin of the undead and, her eyes burning with a dark desire, was forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing

PHILIP NEIL MYTHS LEGENDS EXPLAINED

d even practice her art on the gods (see pp. 14 15. it was her magic arts that enabled her to restore the breath of life to the mummified osiris, and to aid her son horus in his duels with seth. the story of isis and osiris tells of a death and resurrection that mirrors the harvesting of grain and its regrowth from seed; miniature figures of osiris filled with seed kernels were placed in egyptian tombs as a promise of rebirth. crown osiris wears the atef crown, a tall crown with two side plumes, designating kingship. lost eye horus has lost his left eye (the moon. it was put out in his struggles with seth, whom he had castrated. dead king osiris is represented here as a mummified king; in his role as culture hero he was regarded as having been a real king at the beginning of egyptian civil

re, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

indicates to theoricus to follow him. he leads theoricus to the west of <104> the altar, hegemon follows and stands on the south side- hierophant being on the north. before you upon the altar, is the twentieth key of the tarot, which symbolically represents these ideas. to the uninitiated eye it apparently represents the last judgment with an angel blowing a trumpet and the dead rising from their tombs- but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by the rainbow, whence leap corruscations of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit desc

i, fire of air. king of sylphs and sylphides. xn. queen of the thrones of air. queen of swords a graceful woman with curly waving hair, like a queen seated <151> upon a throne, and crowned. beneath the throne are grey cumulous clouds. her general attire is similar to that of the queen of wands. but she wears as a crest a winged child's head (like the head of an infantile kerub, seen sculptored on tombs) a drawn sword in one hand, and in the other a large bearded newly-severed head of a man. intensely perceptive, keen observation, subtle, quick, confident, often perseveringly accurate in superficial things, graceful, fond of dancing and balancing. ill-digrufied: cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20" virgo to 20' of libra. water of air. queen of the s

RELIGIOUS TENANTS OF THE YEZIDI

he ground of common gratitude, natural instinct, and what they admit to be due p. 118 to any earthly benefactor to whom they look for help, or from whom they had received any benefits. their only answer has been "such is our way; as our forefathers did before us even so do we" i think it not improbable, however, that the reverence which they pay to their so-called sheikhs (i mean those over whose tombs the shaks are erected, may be regarded as another form of indirect homage rendered to the supreme being. i have not been able to learn who these reputed saints were, and the modern yezeedees are quite ignorant as to the time when they lived or died. the names by which they are designated, such as sheikh aboo-bekr, sheikh mohammed &c, must be regarded as fictitious, and invented to conciliate

ening by the community. there was also a large stock of food in the place, which had been furnished by the villagers, each according to his ability, to be distributed among the poor. we next entered the shrine through a low entrance, and found there a broken cabinet inlaid with mother-of-pearl, which is said to cover the remains of the sheikh. the enclosure round the shrine contains several other tombs, and a number of small apartments "this being new year's day with the yezeedees we again walked through the villages to witness their festivities, and observed a number of wild scarlet anemonies stuck over the entrance to several of the houses. we learned on inquiry that these were intended to propitiate the evil principle, and to ward off calamity during the coming year. the practice remind

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

y of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. what would he have said had he visited the ruins of memphis and thebes, and what would the echo of past ages which slumbers in the tombs of rameses have replied to those light sarcasms so much relished in france? the mosaic cherub represents also the great magical mystery, of which the elements are expressed by the septenary, without, however, giving the final word. this verbum inenarrabile of the sages of the alexandrian school, this word which hebrew kabalists write 111 and interpret by ararita thus expressing the triplicit

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

rise up; amphitheaters open, crowded with lions and gladiators; pyres are lighted; torrents of blood flow; and the caesars, believing themselves victorious, dare add another name to those they rehearse on their trophies. then they die, and their own apotheosis dishonours the gods whom they defended. the hatred of the world confounds jupiter and nero in a common contempt. temples transformed into tombs are cast down over proscribed ashes, and above the debris of idols, above ruins of empires, he only, he whom the caesars indicted, whom so many satellites pursued, whom so many executioners tortured, he only lives, alone reigns, alone triumphs! notwithstanding, his own disciples speedily misuse his name; pride enters the sanctuary; those who should proclaim his resurrection seek to immortali

nt authors. in the first place, a pit was dug, at the mouth of which they cut the throat of a black sheep; the psyllae and larvae presumed to be present, and swarming round to drink the blood, were driven off with the magic sword; the triple hecate and the infernal gods were evoked, and the phantom whose apparition was desired was called upon three times. in the middle ages, necromancers violated tombs, composing philtres and unguents with the fat and blood of corpses combined with aconite, belladonna and poisonous fungi. they boiled and skimmed these frightful compounds over fires fed with human bones and crucifixes stolen from churches; they added dust of dried toads and ash of consecrated hosts; they anointed their temples, hands, and breasts with the infernal unguent, traced diabolical

n of death, or philosophical stone h, a broth of aqua fortis, copper, arsenic and verdigris. there are also necromantic processes, comprising the tearing up of earth from graves with the nails, dragging out bones, placing them crosswise on the breast, then assisting at midnight mass on christmas eve, and flying out of the church at the moment of consecration, crying: glet the dead rise from their tombs! h thereafter the procedure involves returning to the graveyard, taking a handful of earth nearest to the coffin, running back to the door of the church, which has been alarmed by the clamour, depositing the two bones crosswise and again shouting: glet the dead rise from their tombs! h if the operator escapes being seized and shut up in a madhouse, he must retire at a slow pace, and count fo

the dead rise from their tombs! h if the operator escapes being seized and shut up in a madhouse, he must retire at a slow pace, and count four thousand five hundred steps in a straight line, which means following a broad road or scaling walls. having traversed this space, he lies down necromancy 75 upon the earth, as if in a coffin, and repeats in lugubrious tones: glet the dead rise from their tombs! h finally, he calls thrice on the person whose apparition is desired. no doubt anyone who is mad enough and wicked enough to abandon himself to such operations is predisposed to all chimeras and all phantoms. hence the recipe of the grand grimoire is most efficacious, but we advise none of our readers to test it. 76 chapter xiv transmutations st. augustus speculates, as we have said, whethe

of heaven. hieroglyph, a radiant sun and two naked children, taking hands in a fortified enclosure. other tarots substitute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. r vegetative principle, generative virtue of the earth, eternal life. hieroglyph, the judgement. a genius sounds his trumphet and the dead rise from their tombs. these persons, who are living and were dead, are a man, 138 the ritual of transcendental magic woman and child the triad of human life. c the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bi

RUBY TABLET OF SET

books are in conformity with the koran or they are not. if they are, the koran is sufficient without them; if not, they are pernicious. therefore let them be destroyed" they were burned as fuel to heat the city's baths; it took six months for all of them to be consumed.8 so it is not too surprising that modern researchers have only a pitiful few scraps of information from previously undiscovered tombs or overlooked monuments. the sphinx: before we explore the links between the egyptians and plato, it may help if we bring out some of the salient characteristics of the egyptian political system. to begin with, it was cyclic rather than linear. individual pharaohs and dynasties came and went, but the social system and political structure remained constant. each successive pharaoh, for exampl

that resulted in recognition, power, and wealth to those who appeared to have special abilities or dedication. 4. mythology: the popularly accessible form of the mysteries noted in cultural expression. mythology is often the basis for the arts and sciences, with socioeconomic implications whenever large numbers of people were engaged. this provides the historical records. a classic example is the tombs of the egyptian kings. neo-paganism neo-paganism is a term applied loosely to a wide diversity of religions which exist in the modern western world, but did not exist prior to 1900 in their present form, and religions which are disavowed by the judeo-christian orthodoxies. when compared against the elements listed above for paganism, some differences and similarities are apparent. 1. the dei

and per-t, even if it would have been possible for set to remember those words. why "little good" because there would have been no effort put forth, and therefore no attainment. no symbolism, nothing for the being to quest for. no quests, no majesty of set. no set, no temple of set. or, as magus norton once said "no guts, no glory" are symbolisms limited to shapes on the walls of egypt's ancient tombs? of course not. as the keys say, symbolism has been in use since i a.s, and its limits are only set by the initiate's perception and the initiate's perceptions. which means the messages of symbolism will be wide-ranging and going from the ultra-subtle to that which delivers a swift kick to the shin. perhaps we tend to think of the symbolic only as that shrouded in mystery, and not as those m

black flame is ignited] behold: the pylon gate is open unto us [pointing at pentagram with sword] look unto the image of set! in the name of amon, king of the gods, and of set, king of the universe, let this rite begin. for we have assembled in our names. o friend and companion of the night, thou who rejoicest in the baying of dogs and spilt blood, who wanderest in the midst of shades, among the tombs, who longest for blood and bringest terror to mortals, gorgo, mormo, thousand-faced moon, look favorably upon our sacrifices [the cardinal points (optional [the chalice of ecstasy. priest] behold! brothers of the night, sisters of the universe: the chalice of ecstasy! the brine of daemons! blood of life! essence of set! taste of its warmth: for it is the warmth of the prince [elevation. prie

shapes visit the faithful few. when the stars are right, and the cycle is known, the dark ones come themselves from the stars and bring their images with them. they plunge from world to world through the sky and sleep, but never die. they seethe within pits of rotting corpses inside the great city r'lyeh, preserved by spells of mighty cthulhu for the resurrection by the stars. they talk in their tombs, and have molded our dreams. we are as the old ones, free and wild, and beyond good and evil. laws and morals thrown aside, we shout and kill and revel in joy, with ecstasy and freedom. the world of the profane passes away in sulfurous flame and malignant poison. listen with thy ears, and hear us, dark cthulhu. smell us with thy nostrils, and sense us near, black cthulhu. taste our blood wit

sion of nuit, and the mother of osiris, isis, set, anubis, nepthys, shu, and tefnut; at least according to osirian mythology [see budge 8] references: budge (8, 18, crowley (11, 16, and 12 [vol i, no. vii. 4. reference te velde 22, page 172, stele at oriental institute. the "eye of ra" is a reference to the sun. in the "seventy-five praises of ra" inscribed on the walls of many xix and xx dynasty tombs is found the following "praise be to thee, o ra, exalted sekhem; thou makest thy hand to pass and praisest thine eye [ref budge 18, volume 1, page 342. sekhem, the term from which the name of the goddess sekhet is derived, means to be strong or mighty. sekhet was often referred to as the "eye of ra" 5. chapter ii (the hadit chapter, verse 50, of the book of the law, states "blue am i and gol

SATANIC RITUALS

know "man might know one thing were his sight less dim that it whirls not to suit his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal death" what men are they who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ient religions of egypt and mesopotamia belief. mesopotamian religion saw humans as the servants of the gods, who had to be appeased for protection. egyptians believed that the gods created all humans but were also controlled by the principle of maat, or order. unlike followers of mesopotamian religion, the egyptians had a strong belief in the afterlife, which they expressed by building elaborate tombs such as the pyramids. followers. worshippers took their names from the numerous gods and the cults that honored the deities. name of god. the major god for much of mesopotamia was the sky god enlil; later the worship of enlil was replaced by the worship of the babylonian god marduk. for egyptians, amen-ra was the most powerful deity, chief of the pantheon. symbols. statues of winged bulls we

dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s ziggurats, temples to the gods. observances. the new year s festival was a major event in mesopotamian religion, while egypt s most important festival was opet. 42 world religions: almanac ancient religions of egypt and mesopotamia in prehistoric times (before written history) the deities were local. they were worshipped in reed shrines with the local l

amiliar house to return to. the process of mummification, which could take up to two months to complete, was at first only used for royalty. later the practice was opened up to include anyone who could afford the specialists and the expensive ingredients required for the process of preservation. by the middle kingdom the nobility and even some commoners (nonroyalty) were being buried in elaborate tombs and having their bodies embalmed, or preserved. egyptians also worried about passing the tests they believed they would face in the afterlife. elaborate manuals were written as guides to these tests. these included the book of amdurat, the book of gates, the book of caverns, and for those commoners wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells

ot turned anyone over to a killer, i have not caused anyone s suffering. the book of the dead, sometimes called the papyrus of ani, contains detailed instructions on how the deceased ancient egyptians should act when facing the weighing of the heart against the feather of truth. public domain. 50 world religions: almanac ancient religions of egypt and mesopotamia the book of the dead was found in tombs for commoners as well as royalty. all levels of egyptian society were concerned about their afterlife and wanted to be prepared to meet it successfully. sacred symbols the winged bull, a blend of sky god and earth god powers, is a strong symbolic representation of the mesopotamian religion. the winged bull has the head of a man bearing a cap with two (and sometimes three) horns, the body of

ody would be completely dried out, losing about two-thirds of its weight. the natron was then cleaned out, and the empty cavity was rubbed with palm wine and packed with spices and packets of wood shavings. the outside of the body was also rubbed with a mixture of five oils, and then wrapped in bandages. many of the organs were stored in jars and were buried with the mummy. mummies were buried in tombs or pyramids. at first, mummification was so expensive that only the kings and their families could afford it. later in the history of ancient egypt, more commoners were mummified as well. even favored household or symbolic animals, such as cats or ibises, were mummified, so that the dead person would have companionship in the afterlife. 58 world religions: almanac ancient religions of egypt

mesopotamians, who believed that the gods had decreed the end to a person s life. after death, the corpse was washed and perfumed, then placed in a coffin. for poorer families, these coffins would be of simple wood or the body would be wrapped in a reed mat. more wealthy family used elaborate stone coffins. personal items such as jewelry and weapons were buried with the dead. wealthy families had tombs with household furnishings placed in them. the rich also had professional mourners, or those who cried and recited sad songs, or laments, at the burial. after the funeral, the eldest son was responsible for giving regular funeral offerings to the deceased relative. during the month of august there was an extended period of celebration for the dead. at such occasions, food and drink was put a

s system of wealthy people, who owned property, and poor people, who did not. but egypt also had the beginnings of what in modern times is called a middle class. this is a class of society that is not wealthy, but also is not poor. this class in egypt developed around people who held particular jobs. an artisan, or skilled worker, class helped to build and decorate the pyramids and royal or noble tombs. these workers were considered middle class. 62 world religions: almanac ancient religions of egypt and mesopotamia egyptian rites of passage home life was important for the egyptians. children were seen as a blessing from the gods. thus the first rite of passage, birth, was very important to the ancient egyptians. if a couple did not have children, they made offerings of food and wine to th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

n in the strange place in which you seek your refuge nothing speaks to you of the lost, have ye not felt again a yearning for that very food to memory which was just before but bitterness and gall? is it not almost impious and profane to abandon that dear hearth to strangers? and the desertion of the home where your parents dwelt, and blessed you, upbraids your conscience as if you had sold their tombs. beautiful was the etruscan superstition that the ancestors become the household gods. deaf is the heart to which the lares call from the desolate floors in vain. at first viola had, in her intolerable anguish, gratefully welcomed the refuge which the house and family of a kindly neighbour, much attached to her father, and who was one of the orchestra that pisani shall perplex no more, had p

et more mysterious agency of that great principal of life, which, if drawn from the universe, would leave the universe a grave, were but the code in which the theurgy of old sought the guides that led it to a legislation and science of its own. to rebuild on words the fragments of this history, it seems to me as if, in a solemn trance, i was led through the ruins of a city whose only remains were tombs. from the sarcophagus and the urn i awake the genius (the greek genius of death) of the extinguished torch, and so closely does its shape resemble eros, that at moments i scarcely know which of ye dictates to me, o love! o death! and it stirred in the virgin's heart, this new, unfathomable, and divine emotion! was it only the ordinary affection of the pulse and the fancy, of the eye to the b

lves! yet here, even here, love, the beautifier, that hath led my steps, can walk with unshrinking hope through the wilderness of death. strange is the passion that makes a world in itself, that individualises the one amidst the multitude; that, through all the changes of my solemn life, yet survives, though ambition and hate and anger are dead; the one solitary angel, hovering over a universe of tombs on its two tremulous and human wings, hope and fear! how is it, mejnour, that, as my diviner art abandoned me, as, in my search for viola, i was aided but by the ordinary instincts of the merest mortal, how is it that i have never desponded, that i have felt in every difficulty the prevailing prescience that we should meet at last? so cruelly was every vestige of her flight concealed from me

i await ye both, beloved pilgrims" from his numbers and his cabala, in his cell, amidst the wrecks of rome, mejnour, startled, looked up, and through the spirit, felt that the spirit of his distant friend addressed him "fare thee well forever upon this earth! thy last companion forsakes thy side. thine age survives the youth of all; and the final day shall find thee still the contemplator of our tombs. i go with my free will into the land of darkness; but new suns and systems blaze around us from the grave. i go where the souls of those for whom i resign the clay shall be my co-mates through eternal youth. at last i recognise the true ordeal and the real victory. mejnour, cast down thy elixir; lay by thy load of years! wherever the soul can wander, the eternal soul of all things protects

SIR WALLIS BUDGE EGYPTIAN MAGIC

rmed when the kings for whom the pyramids had been built were laid to rest in them, the stories that they took back to their kinsmen would be received as sure proofs that the egyptians had the power to give life to the dead, to animate statues, and to command the services of their gods by the mere utterance of their names as words of power. the columns of hieroglyphics with which the walls of the tombs were often covered, and the figures of the gods, painted or sculptured upon stela or sarcophagi, would still further impress the barbarian folk who always regard the written letter and those who understand it with great awe. the following story from mas'udi 1 will illustrate the views which the arabs p. 22 held concerning the inscriptions and figures of gods in the temples of egypt. it seems

to the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual body, and may its body neither perish nor suffer corruption for ever" thus the amulet of the soul was intended to enable the soul both to unite with the mummified body, and to be with its spirit (khu) and spiritual body at will. 10. the amulet of the ladder in tombs of the ancient and middle empires small objects of wood and other substances in the form of ladders have often been found, but the signification of them is not always apparent. from the texts inscribed upon the walls of the corridors and chambers of the pyramids of unas, teta, pepi, and other early kings, it is clear that the primitive egyptians believed that the floor of heaven, which also

was associated with the resurrection, and this amulet, when laid upon the body of the dead, was intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which was inscribed the name of a god or his emblem, or picture, became an a

ieved greatly in the efficacy of representations or pictures of the gods, and of divine beings and things, provided that words of power properly recited by properly appointed people were recited over them. if this fact be borne in mind a great many difficulties in understanding religious texts disappear, and many apparently childish facts are seen to have an important meaning. if we look into the tombs of the early period we see painted on the walls numbers of scenes in which the deceased is represented making offerings to the gods and performing religious ceremonies, as well as numbers of others in which be is directing the work of his estate and ruling his household. it was not altogether the result of pride that such pictures p. 105 were painted on the walls of tombs, for at the bottom

horus contain nothing but extracts from the scenes and texts which we find on the "metternichstele" and it, or similar objects, undoubtedly formed the source from which so many of the figures of the strange gods which are found on gnostic gems were derived. certain of the figures of the gods on the cippi were cast in bronze in the ptolemaic and roman periods, or hewn in stone, and were buried in tombs and under the foundations of houses to drive away any of the fiends who might come to do harm either to the living or the dead. the arab historian mas'udi has preserved 1 a curious legend of the talismans which were employed by alexander the great to protect the city of alexandria whilst it was being built, and as the legend is of egyptian origin, and dates from a period not greatly removed

SOLOMON

ing in his hand a blade. and i asked "who art thou? but he answered "i am a lascivious spirit, engendered of a giant man who dies in the massacre in the time of the giants" i said to him "tell me what thou art employed on upon earth, and where thou hast thy dwelling" 71. and he said "my dwelling is in fruitful places, but my procedure is this. i seat myself beside the men who pass along among the tombs, and in untimely season i assume the form of the dead; and if i catch any one, i at once destroy him with my sword. but if i cannot destroy him, i cause him to be possessed with a demon, and to devour his own flesh, and the hair to fall off his chin" but i said to him "do thou then be in fear of the god of heaven and of earth, and tell me by angel thou art frustrated" and he answered "he des

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

sembles the child. serious issues lose their value when viewed from the eternal standpoint; life seems like play. eternity, says heraclitus, is a child at play. it is the reign of a child. 31 the beginning of error lies in taking too seriously a great deal that does not deserve it. god has poured himself out into the world of things. to treat things seriously, apart from god, is to make them into tombs of the divine. to disport ourselves with them like a child is to turn our serious intent toward rediscovering the underlying divinity, the god who sleeps spellbound in things. there is a burning process, a consuming fire, in the vision of the eternal when it acts upon our customary notions about the world. the spirit dissolves thoughts that derive from the senses, evaporates them, as a destr

her than osiris, who lay down in the chest. immediately typhon and his confederates seized upon osiris, closed the chest, and threw it into the river. when isis heard the terrible news, she wandered in despair searching for her husband s body. but when she found it, typhon again managed to take possession of it; he tore it into fourteen pieces, which were dispersed in different locations; several tombs of osiris were shown in egypt. the limbs of the god were thus to be found scattered here and there in widely separated places. osiris himself, however, came forth from the netherworld and vanquished typhon. a ray from him fell upon isis, who in consequence bore his son, harpocrates (horus).77 and now compare with the myth the world-view presented by the fifth century b.c. greek philosopher e

sperated by the sensation it caused. it is related that they sought to kill lazarus. 112 christianity as mystical fact but this renders incomprehensible renan s own view that what happened at bethany was merely the staging of a piece of mummery, designed to strengthen belief in jesus: perhaps lazarus, still pale from his illness, had himself wrapped in a shroud and laid in the family grave. these tombs were large rooms hewn out of the rock, entered by a square opening closed by an immense stone slab. martha and mary hastened to meet jesus, and brought him to the grave before he had entered bethany. the painful emotion felt by jesus at the grave of the friend he believed to be dead (john 11:33 38) might be taken by those present for the agitation and tremors which were wont to accompany mir

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

still couldn't help but wonder if the stories about the brutal child sacrifices were actually true. while on a story assignment or covering the weekly papal address, i remember sneaking around the vatican, on one occasion taking a flight of stairs down to the basement level in search of the secret room and the catacombs. of course, i never found the secret room or a hidden doorway leading to the tombs, my secret indiana jones hunt for the satan's den interrupted by a vatican security guard who escorted me to the top of the stairs after showing my press card and saying i was lost "one night alone in this place and i know i could break the biggest story in my lifetime" i thought to myself, as i walked through st. peter's square and looked up at the sculptures of the 12 apostles staring down

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

people who insisted upon believing that death was not the final act of a human being, that it is not death to die, with more emphasis than the egyptians. in the cosmology of the early egyptians, humans were considered the children of the gods, which meant that they had inherited many other elements from their divine progenitors than physical bodies. the ba, or soul, was portrayed on the walls of tombs as a human-headed bird leaving the body at death. during a person s lifetime, the ba was an intangible essence, associated with the breath. in addition to the ba, each person possessed a ka, a kind of ghostly double t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 15 a white-bearded rabbi reading the talmud (corbis corporation) whi

with the actual ways in which people lost their lives. some scholars have observed that it was not so much that the ancient egyptians wished to avoid the unpleasant topic of death and dying; it was rather that they never really formulated any clear conception of the nature of death or of its cause. by the time the text of the book of the dead was being copied on rolls of papyrus and placed in the tombs of the dead, a great social and religious revolution had taken place. whereas the pyramid texts were meant only to be inscribed on the sarcophagi of the royals, it was now decreed that anyone who could afford the rituals would be entitled to follow the god osiris into the afterlife. the cult of osiris had now been extended so that any deceased human, commoner or noble-born, who had the means

e d afterlife mysteries 21 in the inner mongolia autonomous region in northern china, chinese archeologists have discovered a pyramid which they have dated to be more than 5,000 years old. archaeologist guo dashun stated that the three-stepped pyramid belongs to the hongshan culture period of 5,000 to 6,000 years ago, during the stone age. at the top of the pyramid, the archeologists found seven tombs and the ruins of an altar. also found were many fragments of broken pottery carved with the chinese character mi (rice. they also discovered a bone flute, a stone ring, and a life-sized sculpture of a goddess. archeologists believe that the discovery of these relics, as well as of the pyramid itself, will be crucial in learning more about both the spiritual and earthbound life of the peoples

to the state of something living or lasting for a markedly short or brief time. the nature of existing or lasting for only a day, such as certain plants or insects. hieroglyphs a system of writing which uses symbols or pictures to denote an object, concept, sound, or sequence of sounds. the word comes from an ancient greek term meaning sacred carving, to describe the characters carved on egyptian tombs. incantations ritual chanting or recitation of verbal charms or spells to produce a supposed magic effect. kabbalah (cabala, cabbala, kabala, or kabbala) a body of mystical jewish teachings based on an interpretation of hidden meanings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

room sacred, and some contemporary researchers have postulated that the famed oracle at delphi may have ingested some form of psychedelic drug, along with the fumes the entranced woman inhaled. other cultures have also held the mushroom or the cactus sacred. the mayan indians of central america erected stone monuments to the mushroom earlier than 1000 b.c.e. these monuments have been found in the tombs of the wealthier citizens of the mayan culture, and for many years were thought to be fertility symbols. such drugs as mescaline from the peyote cactus, ibogaine from the root of a rain forest shrub, and the so-called magic mushrooms came to be known as psychedelic, because they cause people to hallucinate, to see and hear things that are not really there. dr. humphrey osmond (1917) began st

of its most universal symbols. but where did the superstition originate that bad luck would dog one s path if he or she walked under a ladder? it would seem to make great sense not to walk under a ladder while a carpenter is standing on it pounding in nails with a heavy-headed hammer. is this superstition just plain common sense? going back to ancient egypt, when the priests placed ladders in the tombs for the dead so they might ascend upward if they chose to do so, it was believed that spirits collected in the space that formed in the area between the ladder and the wall that it leaned against. when a ladder leans against a wall, it forms a natural triangle, and that particular geometric shape has been regarded as sacred since the most ancient of times. and since it is a region to be vene

to share the meal, the father would relinquish his chair to him. although the chair reached a high degree of development among most of the european nations, it failed to gain much of a foothold among various other peoples. eating utensils. humankind s first eating utensil was some form of the spoon or the ladle. museums display spoons of wood, stone, and ivory that were found in ancient egyptian tombs. spoon-like implements belonging to the paleolithic age have been found in caves in france and other european countries, thereby indicating that early humans used such eating utensils as far back as 100,000 or more years. the greeks and romans used spoons of bronze and silver, some exquisitely wrought by the hands of master craftspersons. during the middle ages in europe, the wealthy ate wit

thly life would have any notable status in the world to come. according to rank and wealth, those who were great in egypt and therefore likely to be important in the next life 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 superstitions, strange customs, taboos, and urban legends 225 amuslim s body is buried facing mecca. were laid to rest in magnificent tombs with treasure, servants, food, and weapons to accompany them and the ordinary people were buried in rude stone compartments. the rulers of the ancient city of thebes, once capital of upper egypt (1580 1085 b.c.e, and their subjects never constructed massive pyramids to house their coffins, but cut their tombs from rock. as soon as a pharaoh would ascend the throne, his loyal subjects began t

e, burned their dead and placed the ashes in urns shaped like rounded huts with thatched roofs. decorating graves with flowers and wreaths is an old custom that appears to date back to the earliest human burial observances. wreaths made of thin gold have been found in athenian graves during archaeological excavations. the egyptians adorned their mummies with flowers, and paintings on the walls of tombs depict the mourners carrying flowers in their hands. a custom in sixteenth-century europe was to make wreaths of flowers from ribbon and paper and give them to the church in memory of the deceased. these artificial wreaths of long ago evolved into the contemporary mourning wreath of living flowers, usually brought by friends or relatives of the deceased and placed upon the grave. cremation

evolt or draining off too much manpower from other tasks, such as raising food. in addition, it seems unlikely that the government would be able to convince the populace that the pyramid was necessary in the first place. 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 invaders from outer space 247 alien footprint (archives of brad steiger) would supplying tombs for dead pharoahs be considered a worthy task on which to expend so much time and manpower? would ancient egypt, with a population of only a few million, stand such a drain of numbers for long periods of 10 or 20 years? to those who espouse the ancient astronaut theory, such massive works as the pyramids of egypt were built by intervening extraterrestrials, who used the power plants of their

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

s in the pyramid that allowed the caliph fs men to break through a wall and discover a passageway that led upward to the original entrance of the pyramid. turning around, they descended until they located rooms identified as the king fs chamber and another as the queen fs chamber. in the king fs chamber they found an elaborate sarcophagus, but nothing was inside, as if it had never been used. the tombs had been looted, or they served as a purposeful deception, with the bodies and treasures located somewhere else in the pyramid. the mystery of the missing bodies and treasures continues to perplex to this day. subsequent findings and theories during the twentieth century tend to confirm astronomical and calendrical orientations of the great pyramid. the passageway discovered in the ninth cen

eves an entire additional complex might be unearthed, which will provide more answers, and probably more questions, about the pyramids of giza. in july of 2000, two mini-replicas of the pyramids were unearthed at giza in a spot between the sphinx and the pyramids. they contained bodies of supervisors and laborers. gordinary people were also allowed to use the pyramid design to construct their own tombs, h concluded hawass, director of the giza plateau. inscriptions in the mini-pyramids identified one corpse as a building inspector. the upper level of the tombs were reserved for technicians and craftsmen, and the lower tombs housed bodies of workmen. some of the bodies of workmen bore splints to repair broken bones. among inscriptions were curses, and some frescoes showed laborers at work

ne several restorations. the head and part of the body were originally carved as far back as 5000 b.c.e. the body was completed and the face restored by chiseling away weathered limestone during khafre fs reign. however, pushing the original date of the sphinx to 5000 b.c.e. and attributing its erosion primarily to water creates problems, for that time period predates the development of mastabas, tombs that were built before the pyramids during the period between 5000 b.c.e. and 3000 b.c.e. and that show no signs of weathering because of water. schoch fs findings have been widely disputed by other geologists. since the limestone cannot be dated by modern techniques (radiocarbon dating can only be used to determine 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

THE GOD OF THE WITCHES

, in egypt, mesopotamia and india. in the near east the figures may be either male orfemale, and the horns are those of cattle, sheep or goats.[1] there are no stag antlers, possibly because thestag did not occur in those lands or was so uncommon as not to be of importance as a food animal.horned gods were common in mesopotamia, both in babylon and assyria. the copper head found in one ofthe gold-tombs at ur, is very early; possibly earlier than the first egyptian dynasty. it is about half life-size,and the style and workmanship show an advanced stage of metal-working. the eyes were originally inlaidwith limestone or shell for the white of the eye, and lapis lazuli for the iris. the head wears two horns, anumber which at a slightly later period would indicate that the wearer was an inferio

THE KEY TO THE MYSTERIES

xicate with love the children of the future. xiv the number fourteen fourteen is the number of fusion, of association, and of universal unity, and it is in the name of what it represents that we shall here make an appeal to the nations, beginning with the most ancient and the most holy. children of israel, why, in the midst of the movement of 52 the nations, do you rest immobile, guardians of the tombs of your fathers? your fathers are not here, they are risen: for the god of abraham, of isaac, and of jacob, is not the god of the dead! why do you always impress upon your offspring the bloody sigil of the knife? god no longer wishes to separate you from other men; be our brethren, and eat with us the consecrated bread of peace on altars that blood stains never. the law of moses is accomplis

, thought, the moon, the angel gabriel, prince of mysteries. gimel. love, will, venus, the angel anael, prince of life and death. daleth. force, power, jupiter, sachiel, melech, king of kings. kaph. violence, strife, work, mars, samael zebaoth, prince of phalanges. pe. eloquence, intelligence, mercury, raphael, prince of sciences. resh. destruction and regeneration, time, saturn, cassiel, king of tombs and of solitude. tau. truth, light, the sun, michael, king of the elohim. 185 the simple letters the simple letters are divided into four triplicities, having for titles the four letters of the divine tetragam yod-heh-vau-heh. in the divine tetragram, the iod, as we have just said, symbolizes the productive and active principle- the he hb:heh represents the passive productive principle, the

THE MOTHMAN PROPHECIES

hings" like mr. apol and his merry crew of mischief-makers, we do not know who we are or what we are doing here. but we are slowly learning. once we begin looking beyond the mere manifestations we will finally glimpse the real truth. belief has always been the enemy of truth; yet, ironically, if our minds are supple enough, belief can sometimes open the door. after spending a lifetime in egyptian tombs, among the crumbling temples of india and the lamaseries of the himalayas, endless nights in cemeteries, gravel pits, and hilltops everywhere, i have seen much and my childish sense of wonder remains unshaken. but charles fort's question always haunts me "if there is a universal mind, must it be sane- fortean organizations (removed) ic the complete simon necronomicon introduction in the mid

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

is immortality *the tale of archais, vol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fruitlessness assails the night with hollow repercussion, like dim tombs wherein some vampire glooms *the temple of the holy ghost, vol. i, p. 185. this last line is one of the most expressive ever written by crowley, and in the last word gglooms h is concentrated more than terror or fear, a brooding unnameable horror, comparable to the word gcrowd h that blake makes use of in his gmad song h: like a fiend in a cloud. with howling woe after night i do crowd and w

THE BOOK OF GATES

uthorities for the text of that remarkable book; but before any attempt is made to describe the arrangement of the scenes and the inscriptions which accompany them, it will be well to recall the principal facts connected with its discovery by giovanni battista belzoni, who has fortunately placed them on record in his narrative of the operations and recent discoveries within the pyramids, temples, tombs and excavations in egypt and nubia, london, 1820, p. 233 ff. in october, 1815, belzoni began to excavate in the biban-al-muluk, i.e, the valley of the tombs of the kings, on the western bank of the nile at thebes, and in the p. 44 bed of a watercourse he found a spot where the ground bore traces of having been "moved" on the 19th of the month his workmen made a way through the sand and fragm

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

THE HOLY BIBLE KING JAMES VERSION

saith unto them, why are ye fearful, o ye of little faith? then he arose, and rebuked the winds and the sea; and there was a great calm. 8:27 but the men page 563 matthew marvelled, saying, what manner of man is this, that even the winds and the sea obey him! 8:28 and when he was come to the other side into the country of the gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 8:29 and, behold, they cried out, saying, what have we to do with thee, jesus, thou son of god? art thou come hither to torment us before the time? 8:30 and there was a good way off from them an herd of many swine feeding. 8:31 so the devils besought him, saying, if thou cast us out, suffer us to go away into the herd of swine. 8:32 a

e clean also. 23:27 woe unto you, scribes and pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead [men s] bones, and of all uncleanness. 23:28 even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 23:29 woe unto you, scribes and pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 23:30 and say, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 23:31 wherefore ye be page 573 matthew witnesses unto yourselves, that ye are the children of them which killed the prophets. 23:32 fill ye up then the measure of your fathers. 23:33 [ye] serpents [ye]

was a great calm. 4:40 and he said unto them, why are ye so fearful? how is it that ye have no faith? 4:41 and they feared exceedingly, and said one to another, what manner of man is this, that even the wind and the sea obey him? 5:1 and they came over unto the other side of the sea, into the country of the gadarenes. 5:2 and when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 5:3 who had [his] dwelling among the tombs; and no man could bind him, no, not with chains: 5:4 because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any [man] tame him. 5:5 and always, night and day, he was in the mountains, and in the tombs, crying, and cutt

they being afraid wondered, saying one to another, what manner of man is this! for he commandeth even the winds and water, and they obey him. 8:26 and they arrived at the country of the gadarenes, which is over against galilee. 8:27 and when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs. 8:28 when he saw jesus, he cried out, and fell down before him, and with a loud voice said, what have i to do with thee, jesus [thou] son of god most high? i beseech thee, torment me not. 8:29 (for he had commanded the unclean spirit to come out of the man. for oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

but spells and incantations, many of which are based on archaic texts, against crocodiles, serpents, and other deadly reptiles, and insects of all kinds. all such creatures were regarded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins, funerary amulets, etc. the gods were just as open to the attacks of venomous reptiles as man, and ra, himself, the king of the gods, nearly died from the poison of a snake-bite. now the gods were, as a rule, able to defend themselves against the attacks of set and his fiends, and the poisonous snakes and insects which were their emissaries, by virtue of the fluid of life, which was

WICCA WITCHCRAFT TODAY

been tempted to go among the only people with whom they might talk freely, people with whom they already had associations in their youth, and they may have attempted practices which, while sheer heresy to a witch, were founded on her methods. i think it may be far-fetched to suggest any connection between the templars' alleged practice of crossing their legs and the skull and bones, because many tombs of the period show knights with their legs crossed, including some who were not templars and who were never in the holy land. it could, of course, simply mean the cross, but would it not be more reverent to do this with the arms? the god mithra is very often shown with two attendants with torches, who usually have their legs crossed. this was very much a soldiers' cult, and so might appeal t

b.c. to the year a.d. 396 when eleusis was destroyed by mobs of monks. the secrets, protected by law, were respected; we know as little of the lesser mysteries as we do of the greater, that supreme vision which crowned the series of ceremonies on the last day. scholarship made repeated efforts to discover what took place until the villa of the mysteries was discovered. this lies in the street of tombs, pompeii, outside the stabian gate, and is divided into two separate parts by a corridor. the northeast-part is like an ordinary pompeian house; the northwest part is arranged peculiarly. the central portion is formed by a large hail decorated with frescoes and is reached from the corridor by passing through two small rooms, entering the hall through a small side door; the way out from the h

where did the crossbones come from, and were they their own or someone else's? it has been suggested that they were cases of cannibalism, the heads being buried and the bodies eaten. but cannibals would not fetch other bones to bury with the heads, and they usually split all the big bones to get the marrow, and these thigh-bones are all intact. the skull-and-crossbones sign is often found in old tombs and cemeteries; i believe it goes back to roman times and is the symbol of death and resurrection. when i was made a mason i was told the skull and crossbones represented 'death' and the blazing star 'resurrection. now this star is also a pentacle. as i have said, in old times witches used a skull and crossbones to represent their god when his representative, the high priest, was not present

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