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ALEX SANDERS THE KING OF THE WITCHES

he goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent

pressed, the hand cam.eup to the open mouth and tipped the penny down the thrpat. heremetnbered how often he had tried to rifle it by sticking a knife.between its teeth and shaking it upside down, besides ,having pennies rattling in her head, mrs peters could'get no peace .athome for the-spirit of paddy banging totuid the house' she .had been .searching for months for a jamaican 'shepherd man' or voodoo priest to rid her of the evil spirits; in despair she had advertised fora witch 'please help me' she cried 'the lord will bless you if you do' lio alex toldhet to take .hold of herself;>hewasconviliced that she had an outsized guiltcomplex.about her lodger,and that a bit of psychology would send her home happy 'you'weregreedy, wanting. thosepcnnieswhen'ydu saw them lying idle round the dead

icked,window"panes rattled although there was nowind,and the .brass ornaments on the mantelpiece rocked and shook. boldly alex raised his fist and demanded that the spiritsgoor be destroyed by incense and curses. from room to room he ran, chasing the invisible spectre, encouraged. by mrs .peters who .charged behind hint. crying 'hallelujah. but the noises continued 'yourmagic isn't enough without voodoo' mrs peters concluded 'i know the things you need 'you come back here tomorrow night at nine o'clock and me and myfriends weshall show.you' puzzled at his failure, alex was glad to getaway from the unruly poltergeist. he. spent the ievening looking through his witch books to seejftherei was anything he had omitted to do. the next night he presented himself at the appointed hour. mrs. peters

on't make sacrifices. it's not necessary nowadays.'his words were. drowned by rumbles of anger. mrs peters leapt in toappeaseherfnends while alex tried to explain his point ofview. asmall,wizenedjamaican inenecornet voiced the majority opinion 'are white witchestoo high and mighty to help their colouredbtethten' vainly alex tried towinthdr approval and,grudgingly, they agreed. to tell him how the voodoo ceremony should be conducted. the goat mustbe killed so.that its blood splashed the walls, and all the people within them. then. the iron spikes ii. had to be taken to the. cemetery where the irishman was buried d .one spike.embedded in. cement at each corner of the grave to bind the spirit. lastly the wreath ofgarlic must be placed on top of the grave to prevent its escaping. again alex. w

. alex asked her what had happened and after some evasion she said that ben had offered to consecrate the ring with magic stronger than alex's. he had not returned her ring but it didn't matter because she was beginning to think her fiance was the wrong man for her anyway. when maxine set out the tarot cards, sheread that ben, insteadofconsecrating the ring to bless the marriage, had been working voodoo to break it up, his intention being to have an affair with victoria. without waiting to hear more, alex went up to ben's room and demanded the return of the ring. it was concealed ina bag of flour-flour being the medium for voodooalong with a crucifix, a st christopher medallion and a bracelet, all belonging to other witches in the coven. on 3 january, the first full moon of 1969, the coven

nd demanded the return of the ring. it was concealed ina bag of flour-flour being the medium for voodooalong with a crucifix, a st christopher medallion and a bracelet, all belonging to other witches in the coven. on 3 january, the first full moon of 1969, the coven was convened and ben was ritually cursed and banished. the others were asked to repeat their witch oaths or resign their membership. voodoo is totally incompatible with witchcraft, used as it is fo.r the seduction of women or the destruction of men by death or insanity 'let all ofyou understand that while i am elder ofthe coven i will tolerate no betrayal of witch ideals' alex told them 'if anyone here has any doubts about his allegiance, let him speak now or the curse of the brotherhood will fallon him when he defects in the f

men or the destruction of men by death or insanity 'let all ofyou understand that while i am elder ofthe coven i will tolerate no betrayal of witch ideals' alex told them 'if anyone here has any doubts about his allegiance, let him speak now or the curse of the brotherhood will fallon him when he defects in the future' one member decided to leave. afraid of witchcraft, but even more afraid of the voodoo he had embraced in the previous weeks, he chose to heed alex's threat. the rest of the members embarked on purificationrituals to rid themselves of the taint of voodoo. all the weapons and possessions that had been used in the alien ceremonies had to be reconsecrated, and as soon as ben had left his room the whole coven moved in to combine their powers to exorcize his influence. in spite of

e had committed a murder. enquiries showed that the ritual about to have been done was black witchcraft. q: but what is. the difference between. black witchcraft and black magic? a: very little. the former is done in the name of a god ora devil, while the latter is.non-religious. q. is either pra(;tised to any extent nqwa,days? a: both are, very much..people are still murdered by them, and unlike voodoo, the victim need not v.ecessa.illy be told of the curse. q: what equipment does a witch require /1: to begin with, nothing more than a, simple robe<\j:ld an athame.-a black-handled knife. before taking the secondgrade initiation he must ha,vethe full regalia of eight weapons. q: why are witches usually depicted as ugly old crones with broomsticks? a: the broomstick is the phallic symbol, an

ARADIA GOSPEL OF THE WITCHES

x.madonna diana.a legend of cettardo, and how diana appeared with tenbridesmaids to give away a bride incantation to dianafor a wedding. page 5 n r r r r r i should, however, in justice to those who do care to explore dark and bewildering paths, explainclearly that witch-lore is hidden with most scrupulous care from all save a very few in italy, just as itis among the chippeway medas or the black voodoo. in the novel to the life of i settimanian aspi-rant is represented as living with a witch and acquiring or picking up with pain, scrap by scrap, herspells and incantations, giving years to it. so my friend the late m. dragomanoff told me how a cer-tain man in hungary, having learned that he had collected many spells (which were indeed subse-quently published in folklore journals, stole int

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eer frustration, to simply declare themselves "witches" and start their own practices. in doing so they draw on any, and oftimes all, available sources. the danger here is that they do not know what is valid and relevant and what is not. unfortunately there are now many such covens, operating with large chunks of ceremonial magick happily mixed-in with smatterings of satanism and odds and ends of voodoo together with amerindian lore. witchcraft is a very "loose" religion, in terms of ritual practices, but it does have certain basic tenets and there are established ritual patterns to be adhered to. the purpose of this book is to give this necessary information. with it, you as an individual or (with like-minded friends) as a group can then either do your own thing, happy in the knowledge th

d pictures, till you are able to visualize all details easily (see illustration 2. now take a picture of the person (this can be used for healing, among other things. you need to study it till you can see him or her, in all detail, without the picture being there. you need to be able to see, to visualize, him or her doing what you want them todo. see it concentrate on it. the everyday practice of voodoo boko cede, cbe books, ca 1984 illustration 1 illustration 2 illustration 3 circle the circle itself is important. when magick is to be done, the circle must be constructed with more care than might otherwise be the case. dimensions may be as given in the earlier lesson, but the circle must be very carefully cast and consecrated at the erecting the temple. make sure lesson eleven: magick/ 15

in (1973, after more than ten i years as a gardnerian, he; introduced his own denomination of the craft seax-wica (saxon witchcraft) which has since grown to worldwide practice. ray buckland is a british-born author of numerous best selling books on practical magick, such as practical color magick and practical candleburning rituals. he is regarded as one of the leading authorities on witchcraft, voodoo and the supernatural. today ray buckland has retired from public work to concentrate on his screenwriting career and to more fully explore his gypsy heritage. with the discovery that neo-witchcraft or wicca is not devil-worship, thousands of religious seekers around the world have finally come to realize that this earth religion may well be the answer to their needs. yet it has been almost

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

. the simultaneous emergence of african-based supernaturalism (later identified as conjure and hoodoo) and black americans f embrace of christianity resulted in the reinforcement of magic and religion as convergent phenomena. chapters 3 and 4 examine the contours of african american folk tradition as exemplified in supernatural harming and healing practices. supernatural harming is usually called voodoo, which is also the name of an african-derived religion originating on the island of haiti. voodoo, as it is used in the american context, connotes an illicit form of spirituality, and many images have been used to bolster the notorious associations between it, racial blackness, and evil magic. yet this afro-caribbean religion (vodou, in kreyol) is quite distinct from the aggressive spiritua

ans. african american testimonials describe how some slaves believed that the power of charms and amulets provided them with protection from whippings and other forms of abuse. louis hughes, a bondman who had lived on plantations in mississippi and tennessee, explained that he had carried a leather bag containing "roots, nuts, pins and some other things" which was given to him by an old man. the "voodoo bag" hughes claimed, was believed to have the "power to prevent any one who carried it from being whipped" stories of conjurers who subdued whites were also prominent black magic page 12 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 in the narratives of slaves and former slaves. clara walker, an ex-bondwoman in arkansas, told of a black "witch

ee school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voodoo" cult of black conjurers in the late nineteenth century. nevertheless, it appears that most often the secrets of conjuring were passed on from one practitioner to another, between family members, or learned by those who were seen as especially proficient or in possession of unusual talents" eto be strong in de haid f c is the most important characteristic of a cunjurer" concluded owen, whos

ther" schuyler wrote "held stubbornly to her beliefs and cited an impressive list of apt anecdotes in support of them" appalled, schuyler's mother "chided her for believing in christianity and occultism at one and the same time" a similar flexibility of spiritual ideas could be found among blacks in rural mississippi in the 1940s, where the anthropologist hortense powdermaker interviewed several "voodoo doctors" who were also well-known "reverends" with ministries that were supported by members of the community "those who are devoutly religious are also devout believers in current folk superstitions" she wrote "and do not look upon christianity and voodoo as conflicting in any way"[33] as religious persons, many conjurers relied on divine guidance or supernatural inspiration. a student fro

between african religion and black american supernatural traditions such as conjure. this relationship has been considered, to some extent, in studies of the material aspects of black culture in both the old and new worlds. some scholars have argued that the manufacture of minkisi, the sacred\ 37 "medicines" of kongo tradition, is reconfigured in black charm-making practices in the united states "voodoo" dolls and figures, as seen in southeastern cities such as new orleans and miami, have been identified with artistic motifs originating not only in kongo, central africa, but in benin and togo, west africa. but it is not only in visual creations that strong influences of african spirituality appear in black american supernatural traditions. a consideration of african cosmologies shows that

titioners or strung on trees as a snare for invisible forces. some material creations teemed with life, as one surprised observer discovered, according to one account, when he opened a hidden conjurer's cache to find "a tin trunk and a great many articulate creatures" other created artifacts transformed into animate beings, mysteriously shifting and relocating when left alone. the fabrication of "voodoo bags "luck balls" and other supernatural artifacts was the mainstay of successful conjure practitioners. the ex-slave patsy moses of fort bend, texas, described the creation of her protective charm "a good charm bag" she explained "am make of red flannel with frog bones and a piece of snakeskin and some horse hairs and a spoonful of ashes. dat bag pertect you from you enemy" moses claimed t

enemy. jack also conducted african-based rituals of oath taking among his gullah society members, who read psalms, prayed, and swore their allegiance to the movement. a fowl, eaten half-raw and shared among them, was their "evidence of union"[19] within the trial accounts and in subsequent interpretations of the events, gullah jack is referred to as a "sorcerer" a "doctor" a "necromancer" and a "voodoo" practitioner, but never as an african christian. given his affiliations, however, he might have qualified for this status. gullah religiosity combined missionary protestantism and african-derived spirituality, producing "a syncretic blend" that included "belief in the efficacy of christian salvation, the prevalence of the living dead, and the awesome powers of conjuration" the prominence o

of harming was the notion that evil was not theoretical but situational, immediate, and located in the domain of human actions and relationships.[38] after the turn of the nineteenth century, magical poisoning practices came to be widespread among african american slaves. according to irving lowery, a former bondman who became a minister in the methodist episcopal church in south carolina, black "voodoo" practitioners and poisoners, as he called them, shared the same terrifying status "it may appear strange" wrote lowery "but it is true, nevertheless, that in some way or other the slaves very often connected sickness and death with voodooism or conjuration" supernatural specialists, he explained, were the most intimidating of all persons in black communities "the voodoo edoctor f" being an

d a case of poisoning by "voodooism and conjuration" involving a female plantation slave in south carolina who had been in a "love scrape" with another bondwoman "some conjurer of the neighborhood prepared the dose for her, so it was said" he explained. when the white physician who attended blacks on the plantation was brought in to help the fatally afflicted woman, the slaves summoned their own "voodoo doctor" who determined that she had been conjured by a jealous rival.[39] this account highlights the dual emphasis on harming and healing that was characteristic of black american supernatural traditions in the slave period. in some cases conjure "doctors" offered the only effective therapies for victims of poisoning. in south carolina, one white physician noted that black patients who wer

supernatural forces that carried affliction into the world; often it was evil from within a community's midst that produced the gravest harm. as african americans created a new world, they sometimes found enemies that lived very close to home. since slavery, practices of supernatural harming in the african american community had been known by many names such as hoodoo, root working, tricking, and voodoo. although these terms are distinguishable, there was considerable overlap in their use. hoodoo, for instance, alluded to the practice of spells and other forms of magical manipulation, but could also refer to healing and harming traditions. root work characterized the style of utilizing certain natural objects in the performance of ritual. in black american oral traditions, both terms were

terms are distinguishable, there was considerable overlap in their use. hoodoo, for instance, alluded to the practice of spells and other forms of magical manipulation, but could also refer to healing and harming traditions. root work characterized the style of utilizing certain natural objects in the performance of ritual. in black american oral traditions, both terms were used interchangeably. voodoo, a term that was adopted by blacks and whites, properly described a religion of haitian origin (vodou) that flourished in louisiana from the late eighteenth to the early nineteenth century. however, in the african american vernacular, voodoo was often applied, as were tricking and hoodoo, to describe any exercise of spiritual powers for malevolent purposes, the so-called practice of black m

h carolina, in 1884, a young black woman was admitted to an insane asylum for hysteria "it was generally believed by the girl's colored friends that her insanity was caused by a espell, f" asserted the author "laid on her by [a] rejected lover" the woman's belief in the power of supernatural harming necessitated her confinement and institutionalization. she was eventually cured, however, after a "voodoo doctor" removed the spell from her.[50] violent or unaccountable death was sometimes explained as the result of conjure "fixes" the murder of an african american woman in a savannah, georgia, community in the 1930s led some frightened members of the local population to speculate that malign supernatural forces were involved. their shared belief in conjure reinforced their opinion that the w

blacks" wrote one southern historian in 1860. at the turn of the twentieth century tom peete\ 86\ cross, a philologist, asserted that "the means by which southern witches c attain their ends are many" he explained "they vary all the way from incantations c to cheap econjer f or etricks, f the rationale of which is difficult to determine" in the late 1800s the folklorist mary owen claimed that the voodoo practitioners she met in missouri's border regions "invariably [spoke] of themselves as witches, men or women, or as conjurers"[61] the witch and the conjurer possessed similar attributes. each was believed to have the ability to harm others with lethally potent substances, or with the malevolent exercise of spiritual power "witches an f root men" stated one informant "hab duh same magic po

and doctoring expertise.[10] black-white healing interactions sometimes went both ways. a few\ 96\ conjure practitioners were admittedly influenced by techniques such as homeopathy, an anglo-american sectarian healing movement that challenged the excesses of professionalized medicine in the united states in the nineteenth century. the educator daniel webster davis visited the office of a popular "voodoo doctor" as he called him, in richmond, virginia, in the late 1800s. he recalled the signboard, which bore "the inscription, ej.t. shelton, h.p; f the h.p. being supposed to stand for homeopath" black patients sometimes viewed anglo-american medicine as a complex with multiple meanings. laura towne, a white pennsylvania teacher who made her residence in the sea islands in the 1870s, was trai

chcraft.[11] although many utilized spiritual sources of knowledge in their treatment of affliction, not all african american healers were supernatural specialists. many did not perform rituals or use charms and healing devices, as did the conjurers "ole doctor jones" commented patsy moses, referring to a local practitioner "used roots an herbs fer his medicine an f did not cast de spells like de voodoo doctor did" zora neale hurston found that a hierarchy of healing roles operated among african american workers in southeastern mining and turpentine camps in the early twentieth century "nearly all of the conjure doctors practice eroots, f" she noted "but some of the root doctors are not hoodoo doctors" the former, hurston found "make medicine only, and white and colored swarm around them c

use of it all"[44] paralleling the conjure doctors, religious leaders such as mason and grace established their approaches to healing within the cultural worlds of their patients. as religious practitioners, they affirmed and acknowledged the divine sources of their power. and in indianola, mississippi, the anthropologist hortense powdermaker located several sectarian preachers who were known as "voodoo doctors" including a "reverend d" who likewise claimed that his power came from god and that his ability to heal was "learned by listening to the eold folks f" as a young man "in addition to curing illness, he gives advice and aid in any sort of predicament" wrote powdermaker "instructing people how to act and giving them a charm to insure success" reverend d.'s clients included women seeki

he holy water, and blessed water of the catholic church.that being the dominant religion of the city and state" another reporter observed of these churches that while they publicly disavowed conjure and hoodoo, most of the spiritual ministers in new orleans maintained practices that were virtually identical to those traditions "all present day mothers [spiritual church leaders] deny they practice voodoo, and many of them don't" claimed robert tallant, a local writer "however, others use many of the oils and powders and sell a mild sort of gris-gris" outside new orleans, in cities like chicago, detroit, and harlem, the supernatural orientation of the black spiritual religion was also well known "the attraction of the spiritualists was their straight-forward utilitarian use of religion" asse

re as contrary to their sacred intentions "if you believe in hoodoo, don't come in here" warned one spiritual minister in nashville "if you got dimes in your stocking or bags about your necks, take 'em out of here, we don't deal in that" others corroborated a genealogical relationship to conjure, although with some qualifications "some branches of the [spiritual] church are under the influence of voodoo, or hoodoo, as some call it" claimed elder b. s. johnson, an archbishop in one of the new orleans churches "but c all my works come directly out of the bible" despite a continued emphasis on supernatural healing, seances, charms, divination readings, and spiritual advising, black spiritualists eluded public disapproval of their tradition by adopting many of the standard worship practices in

embedded in southern literature [30] accounts of african american magic, conjure, and hoodoo were common in the works of fiction authors in the late nineteenth century. writers who employed the "plantation genre" often included stories and vignettes featuring conjurers and supernatural practitioners. the novelist george washington cable, for example, explored the interstices of creole society and voodoo in new orleans in his popular 1880 work, the grandissimes. and chesnutt, who pursued supernatural themes in his 1899 collection, the conjure woman, used magical spirituality as a source of elderly wisdom and humor. other writers drew on conjuring stories to explore aspects of african american identity. some folklore collectors combined supernatural tales and ethnology in their published wor

, the grandissimes. and chesnutt, who pursued supernatural themes in his 1899 collection, the conjure woman, used magical spirituality as a source of elderly wisdom and humor. other writers drew on conjuring stories to explore aspects of african american identity. some folklore collectors combined supernatural tales and ethnology in their published works, like mary owen, who wrote ole rabbit, the voodoo and other sorcerers and voodoo tales, causing "a sensation" at the 1893 international folklore congress with her genuine conjure stories. in their use of conjuring accounts, both black and white authors made african american supernaturalism available to a new generation of readers.[31] at the very time that conjuring was repackaged and reinterpreted for public consumption, the world out of

und themselves playing host to a popular conjurer-magician during a time of severe fiscal crisis. in 1927 members of mount zion african methodist episcopal church in philadelphia sponsored a series of performances by a shrewd and independent peddler of magical goods, known as black herman rucker, a famous faith healer, conjurer, and vendor of lottery predictions. black herman's highly successful "voodoo campaigns" brought muchneeded funds to the black methodists, as he rented church space and charged admission fees to his public lectures, with audiences that included as many as fourteen hundred persons at one time.[47\ 144\ black magic page 89 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 the rise of urban magic also brought about new speciali

COSIMANO CHARLES ELEMENTARY PSIONICS

hey are. and when they try to add in quantum mechanics they only succeed in making themselves ridiculous as well as incomprehensible. you will remember how i explained the connection between the person and the witness gets there. it's like a little hunk of the etheric body is attached to it. the witness falls into the tradition of the magickal link and if we are accused of playing with electronic voodoo dolls, well, the charge is not far from the mark. when you get the link, in this case the photographs of uncle eustace, you acquire a functional representative of the energy field of the person. this puts you in touch with the person at the level of his energy field by making a connection with your own field. i'm going to use an overworked and very bad analogy here, but it's the only one we

DAVID ICKE THE BIGGEST SECRET

culture isawash with serpent imagery, including the mysterious serpent-shaped mound in ohio;the east indians speak of the reptilian gods, the nagas (these were a race of demons inindian legend and their name means those who do not walk, but creep; theegyptians had their serpent god, kneph, and pharaohs were often pictured withserpents; the phoenicians had agathodemon, another serpent figure; the voodoo peoplehave a god they call damballah wedo, who is depicted as a serpent; and the hebrewshad nakhustan, the brazen serpent. the ancient british god, known as the dragon-ruler of the world, was called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two se

r its interests by any means, right or wrong. no crimecommitted for the honour or benefit of the order was considered to be sinful. he also madeallegations about sacrificing babies and aborting foetuses.16it is the same with the inner circles of the freemasons. credo mutwa, the zulushaman, told me that compared with the freemason rituals he had seen in the unitedstates and the united kingdom, the voodoo and black magic of africa was put in theshade. the secret password of freemasonry is tubal cain, a descendant of thebiblical cain, who was an anunnaki crossbreed. tubal cains sister, naamah,17 is saidto have been the one who brought human sacrifice and cannibalism into the world.18tubal cain is known as the father of witchcraft and sorcery and thus his name is afreemasonic password.19 the g

acoincidence that the country singer, crystal gayle, who is reported to be a mindcontrolled slave,7 made a hit record called don t it make your brown eyes blue?many of the rituals and methods employed in the mind control projects are inspiredby the ancient mystery schools. admiral stanfield turner, the director of the cia,admitted publicly in 1977 that millions of dollars had been spent studying voodoo,witchcraft and psychics, and at the senate hearing on august 3rd 1977, he said that thecia had been mind controlling countless people without their consent or knowledge.mkultra had involved at least 185 scientists, 80 us institutions, among them prisons,pharmaceutical companies, hospitals, and 44 medical colleges and universities. some700 drugs are used by the babylonian brotherhoods mad pr

s. laveys church of satan is agood example of the way satanism and the mind control operations interlink. the unitedstates has become the home for a stream of satanic organisations inspired by those ineurope, the middle east and elsewhere. new york and california have long been majorcentres for satanism and the brotherhood. california was settled in the early 20th centuryby haitians who practised voodoo and satanists from europe, south america and cubaalso headed for california and the san bernandino valley. anton lav ey, student ofaleister crowley, was the most famous of these and he founded the church of satan in1966. lav eys maternal grandmother came from transylvannia, legendary home of theblood sucking vampire, and he loved horror movies. it was lav ey, it is claimed, who330found mari

DEMONIC BIBLE

e. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of satan was no longer active. he instead became involved in several other satanic organizations: the embassy of s.a.t.a.n, the temple of set, the order of the left-hand-path, the temple of pan-shaitan, and the order of the nine angles. he studied the literature of these satanic groups while continuing to wo

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

m spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physical plane, and the place where many

ncentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria has a distinctly hispanic-american flavor, being the spiritual/magickal system of the barrio. buddhism: a religion and philosophy of life based on the teachings and example gautama siddhartha, the buddha. siddhartha was an indian prince who followed the teachings of hinduism, and lived during the sixth (6th) century before christ or before the common era. buddha is a title of

rammar. a text on magick (q.v. the famous classic ones are all incomplete and should serve as guides only. a book of magickal practices, usually anonymous or pseudonymous. the word may have been introduced into english by a. e. waite (q.v, at least, the oxford english dictionary cites waite as it's first source. gros-bon-ange: the souls of the dead that are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic worlds. assiah: pronounced "ahs-sie-ah" the fourth of t

by donald michael kraig to denote non-physical dwellers on the astral plane that can be shocking when first seen. this happens when the practice of magick opens up the ability to "see" into the astral plane. they may be surprising, but are harmless. others refer to this phenomena as "astral junk" or "astral garbage. loas: gods or deities in the religion of voudoun (q.v, the religion of haiti, or voodoo (q.v) in general. they enter their devotionaries via invocation, and the worshipers act like the deity and are treated as the deity by other worshipers. they are descended form the practice of ancestor worship, but their beginnings are lost in the past. singular form is loa. the only satellite of the planet earth. in astrology (q.v, this satellite is called a luminary and is treated as a pl

p, balance, attraction, beauty, love, party, diplomatic, art, music, drama, pleasure, possessions, lovely, candy, sweetness, lazy, indolent, enjoyment, taste, dressing table, make up, mirror. verver: the personal seal of a loa (q.v) or god, in voudoun (q.v. it is drawn upon the earth around the center post in the peristyle (q.v) or ceremonial enclosure, with flour or ashes. also called the v v in voodoo (q.v. vesta: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as a comforter, keeper of the sacred hearth, and sacred harlot. keywords include: sister, sexuality, fertility, comforter, charity, sacred chastity, virginity, sacred warrior, sacred harlot, sex as a sacrament, child bearing, diplomacy

rter, keeper of the sacred hearth, and sacred harlot. keywords include: sister, sexuality, fertility, comforter, charity, sacred chastity, virginity, sacred warrior, sacred harlot, sex as a sacrament, child bearing, diplomacy, legalist, altar, meditation, sanctuaries, rituals, secret societies, safekeeping, hospitality, tradition, prostitution, civil service. veve: a symbol drawn on the ground in voodoo (q.v) ceremonies and used as a talisman (q.v) or device to attract the loas (q.v) or gods. vibratory formula: in ceremonial magick (q.v, certain words are meant to be vibrated. this means that when sounded (loudly or silently) they should cause not only the practitioner, but all of space around the practitioner and all of the very existence of space before one to vibrate or resonate to the

on the astral plane (q.v, leading to changes on the physical plane. voice, great: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. voodoo: a religion mixing roman catholicism and the african religious practices called voudoun (q.v. magick is an important aspect of the religion. voudoun: the more pure religion created by the black slaves of haiti. it has it's roots in african tribal shamanism. the central rite is possession by spirits called loa (q.v. vril: the occult energy described by the english writer edward bulwer-lytton

DION FORTUNE MYSTICAL QABALA

mind; nor should we try to understand them from the viewpoint of the uninstructed and uninitiated; we should try to find out what they must have meant to the highly intelligent and cultured high-priests of the cults in their heyday. compare mme david neel and w. b. seabrook on the subject of heathen rites with the reports of the average missionary. seabrook shows us the spiritual significance of voodoo, and mme david neel shows us the metaphysical aspect of thibetan magic. these things appear in one way to the sympathetic observer who wins the conbdence of the exponents of these systems and succeeds in being received into their holy of holies as a friend, and who goes to learn instead of merely to observe and ridicule, and in another way to the "beef-fed zealot" who walks into the holy pl

DONALDTYSON NECRO

raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is

DONALDTYSON POSSESS

ich the consciousness self-awareness of the human being is temporarily, or permanently, rendered unconscious, as it is during deep, dreamless sleep. the consciousness of the spirit takes over the motor control of its human host. in effect, the spirit pushes out the human soul and takes possession of its body, just as we would evict tenants from an apartment and assume residence there. in voudoun (voodoo) possession by spirits and gods is a necessary part of religious practice. the spirit or loa is said to "ride" the body of the possessed person the way a man rides a horse. the reality of possession is that the human consciousness is seldom completely excluded. usually the human consciousness goes into a kind of trance state in which it has no will. such possessions happen to everyone, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

de la destinee: christianisme et spiritisme. translated as christianity& spiritualism. london [1904. denis, lorimer (1904.1957) ethnologist, born in haiti october 24, 1904, who wrote several books and various articles on haitian history, folklore, and ethnology. he was also concerned with the subject of parapsychology, on which he wrote two books: bapteme de feu dans le vodou (baptism of fire in voodoo) and la religion populaire: evolution stadiale du vodou (the popular religion: the evolution in stages of voodoo. dentistry, psychic a special area of psychic healing involving paranormal dental filling or even tooth renewal, associated with spiritual faith and the power of prayer. this extraordinary form of healing was first practiced in the united states by a traveling evangelist, demonom

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

es: bisnauth, dale. history of religion in the caribbean. kingston, jamaica: kingston publishers, 1989. encyclopedia of occultism& parapsychology. 5th ed. voudou 1641 david, wade. the serpent and the rainbow. new york: warner, 1985. denning, melita, and osborne phillips. voudou fire: the living reality of mystical religion. st. paul: llewellyn publications, 1979. deren, maya. divine horsemen: the voodoo gods of haiti. new york: chelsea house, 1970. leyburn, james g. the haitian people. new haven, conn: yale university press, 1966. selden, rodman. spirits of the night. dallas: spring, 1992. vril a word invented by edward bulwer lytton, famous novelist, politican and occultist, to describe a kind of psychic energy. it was featured in his book vril: power of the coming race (1871, which told

ring the last generation, numerous people have moved to america from the caribbean, carrying their faiths with them. sources: bisnauth, dale. history of religion in the caribbean. kingston, jamaica: kingston publishers, 1989. denning, melita, and osborne phillips. voudoun fire: the living reality of mystical religion. st. paul, minn: llewellyn publications, 1979. deren, maya. divine horsemen: the voodoo gods of haiti. new york: chelsea house, 1970. westlake, aubrey t(homas (1893.1985) prominent british authority on radiesthesia, alternative medical therapies, and holistic health. born in 1893, in redhill, surrey, he was educated at the quaker sidcot school, and he trained in medicine at birmingham and cambridge universities and st. bartholomew s hospital, london. he entered general practic

FRATER TENEBROUS CULTS OF CTHULHU

from a semi-viscous substance which recombines after his apparent destruction at the conclusion of the tale. the narrative also gives evidence, drawn from various archaeological and mythological sources, of the continuing existence of a cult dedicated to the return of the old ones, its exponents ranging from inhabitants of the south seas islands to the angakoks of greenland, and practitioners of voodoo in the southern united states. lovecraft also gives a brief description of the world after its re-inheritance by the great old ones: the time would be easy to know, for then mankind would have become as the great old ones; free and wild beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling injoy. then the liberated old ones would teach them n

of lovecraft, including detailed descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual pra

FRATER U D PRACTICAL SIGIL MAGIC

hrough practice anyway. another reason is that most readers will probably want to start off with the word method because plicated one. the other methods of sigil construction follow. points which have already been discussed and which are also applicable for these types of sigils will not be repeated, but, of course, i shall clarify distinctions in procedure. chapter 4 the pictorial method arly to voodoo doll magic, you might draw a figure with his initials (see figure 13. then you may stick an gastral acupuncture needle h into his stomach area through which sealing energy is fed into the affected part of the body (figure 14: 43 as opposed to the word method and the mantrical spell method, the pictorial method of sigil construction demands neither language nor specifically formulated senten

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rly; or given enough energy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. t

HINE P OVEN READY CHAOS

e 1. clap x5 2. the erisian cross: light in my head fire in my genitals strength at my right side laughter at my left side love in my heart. 3. trace spiral pentagrams* at the 4 quarters& zenith. 4. face east: blessed apostle hung mung1, great sage of cathay, balance the hodge and podge and grant us equilibrium. 5. face south: blessed apostle van van mojo2, doctor of hoodoo and vexes, give us the voodoo power and confuse our enemies. 6. face west: blessed apostle sri syadasti3, patron of psychedelia, teach us the relative truth and blow our minds. 27 oven-ready chaos 7. face north: blessed apostle zarathud4, hard-nosed hermit, grant us the erisian doubt, and the constancy of chaos. 8. look up (or down: blessed apostle malaclypse5, elder saint of discordia, grant us illumination and protect

HP LOVECRAFT A DARK LORE

t stone statuette whose origin he was at a loss to determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooded swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realise that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered;

tion among such half-castes and pariahs as might be least expected to possess it. on november 1st, 1907, there had come to the new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people

th luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'iberville, before la salle, before the indians, and before even the wholesome beasts and birds of the woods. it was nightmare itself, and to see it was to die. but it made men dream, and so they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass toward the red glare and muffled tom-toms. there are voca

HP LOVECRAFT THE CALL OF CTHULHU

indow after a shocking cry. here likewise a rambling letter to the editor of a paper in south america, where a fanatic deduces a dire future from visions he has seen. a dispatch from california describes a theosophist colony as donning white robes en masse for some 'glorious fulfilment' which never arrives, whilst items from india speak guardedly of serious native unrest towards the end of march. voodoo orgies multiply in haiti, and african outposts report ominous mutterings. american officers in the philippines find certain tribes bothersome about this time, and new york policemen are mobbed by hysterical levantines on the night of 22-23 march the west of ireland, too, is full of wild rumour and legendry and a fantastic painter named ardois-boonot hangs a blasphemous dream landscape in th

t stone statuette whose origin he was at a loss to determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooden swamps south of new orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realize that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelieveable tales extorted from the captured members, absolutely nothing was to be discovered;

imagination among such half-castes and pariahs as might be least expected to possess it. on 1 november 1907, there had come to new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people

th luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'lberville, before la salle, before the indians, and before even the wholesome beasts and birds of the woods. it was nightmare itself, and to see it was to die. but it made men dream, and so they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass towards the red glare and the muffled tomtoms. there are

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

periments with witchcraft and is always coming up with some manifestation of a spirit, which i think is a manifestation of his own goofiness. just as you'll find witches everywhere, you'll also have no difficulty finding various types of witchcraft. in haiti, for instance, the haitians practise the kind of witchcraft that involves sticking pins into little dolls. these people continually practise voodoo, and the interesting thing is that it works- whether or not you believe in it, or even whether or not you know it's going on. you don't have to be in the know: you can be completely innocent of it, and it still works. it's an example of one subconscious reaching out to another. if your conscious mind is aware of what's taking place, then it's certainly incidental. caribbean voodoo traffics

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

is also used to ward off vampires. for further reading: lockhart, j. g. curses, lucks, and talismans. detroit, mi: single tree press, 1971. ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, mn: llewellyn, 1996. angel heart william hjortsberg s 1978 novel falling angel inspired the 1987 film angel heart. violence and religion intertwine with diabolical scenes of voodoo ceremonies, grizzly murders, and hallucinations of bloody horror for the protagonist and for the imaginations of the audience members who are able to sit through this film. robert de niro stars in the part of lou cyphre, who hires detective harry angel (played by mickey rourke, to find a famous singer named johnny favorite who mysteriously disappeared the anticult movement 7 before making g

dies of the group s victims scattered around the countryside. crime satanic crime, more frequently referred to as occult crime, became a topic of popular interest among law enforcement officials during the heyday of the satanic ritual abuse (sra) scare of the 1980s and 1990s. the category of occult crime was the successor to earlier concerns about ritual murder by magical cults, such as secretive voodoo groups. ritual murder mythology was explored and amplified by authors of popular horror stories. the sra scare was the end product of several distinct influences: 1. fictional portrayals of diabolical conspiracies, especially in box office movies (e.g, rosemary s baby. 2. public concern over dangerous cults, particularly certain pseudoreligious groups that seemed to have a diabolical dimens

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 over an effigy of the intended victim. a doll-like figure meant to represent the target of the spell is made out of wax, clay, wood, cloth or some other material. a piece of clothing, strand of hair, fingernail trimming, or some other such item associated with the victim are placed on or in the doll, which is then burned

agic and magical groups for further reading: lady sheba. book of shadows. st. paul, mn: llewellyn, 1971. 100 gris-gris gris-gris gris-gris refers to the practice of using dolls and cloth bags to keep away evil or to attract good luck. shaping dolls in the image of gods is an ancient practice, more recently replaced by filling cloth bags with various kinds of objects and personal items. in vodoun (voodoo, gris-gris are very common. in places like new orleans, america s vodoun capital, people carry them for many different reasons. they are believed to protect the carrier and his or her belongings, attract richness and love, maintain health, etc. the preparation of gris-gris is a complicated process, and varies according to the person and the purposes for which it is made.at present, there ar

ntain health, etc. the preparation of gris-gris is a complicated process, and varies according to the person and the purposes for which it is made.at present, there are numerous websites from which one can purchase gris-gris bags for specific purposes. see also vodoun for further reading: hinnells, john r, ed. a new dictionary of religions, 2nd ed. london: blackwell, 1997. rigaud,milo. secrets of voodoo. 1953. san francisco, ca: city lights books, 1985. hades in the contemporary period hades has become interchangeable with hell. however, the name originally referred to the greek god of the underworld and king of the dead. later hades became, by extension, the name of the land of the dead itself. hades was the son of rhea and chronos. after defeating the titans (the older gods, hades and hi

parents, family, pets or friends which instills a well-founded fear in the child that the threat will be carried out; or (g) unlawfully dissects,mutilates, or incinerates a human corpse. beyond the questionable notion of ritual abuse, this law is highly problematic for a number of other reasons. clause (a, for example, would violate the religious freedom of such religions as santeria and vodoun (voodoo) by forbidding animal sacrifices that are protected by the u.s. constitution. clause (a) might also be interpreted so as to forbid circumcision and certain native american rites. furthermore, clause (c) forbids one from forcing children to eat meat. oddly, the law does not mention adults who are also presumably victims of satanist ritual abuse. in the face of the many criticisms that have b

y, along with bodies of members of rival gangs, were found buried on the grounds of a mexican ranch, the news media immediately proceeded to sensationalize the story by describing the drug ring as a satanic cult. a number of associated press wires, for instance, bore such titles as satanic cult people questioned and satanic ring member arrested. a story in time magazine referred to the group as a voodoo-practicing cult of drug smugglers whose rituals were intended to win satanic protection. many more examples in this vein could be cited. mexican authorities apparently courted anglo-american reporters anxious to seize upon any titillating detail. gary cartwright, reporting for the texas monthly, noted that the commandant made no attempt to seal off the crime scene. during almost any hour of

nd compulsive behaviors. typically, spirit possession involves a dramatic change in the physiognomy and behavior of the person who is hosting the spirit, and historically it has occurred more among women and the lower classes. it was and still is widespread, for example, among south asian women (who tend to explain their problems as a result of evil spirits) and in the ancestor worship of vodoun (voodoo, santeria, and certain african religions. in shamanic cultures, possession is viewed as an integral part of the healing power of the shaman. the ritual trance that leads to spirit possession can be induced through various techniques, such as inhaling the fumes of certain substances (e.g, sri lankan witch doctor (kattadiya) holding a bottle containing an evil demon that has been exorcised fr

e, 1963: initiation of daughter-in-sainthood (filha de santo (fortean picture library) 236 salem witchcraft ter of the puritan church of salem, brought back a slave couple, john and tituba, to massachusetts. tituba, who cared for parris s nine-year-old daughter elizabeth, and his elevenyear- old niece, abigail williams, soon began to tell them stories about her native barbados, including tales of voodoo. the girls were fascinated with the subject, and were joined by other girls in the village, ranging from age twelve to twenty. they began telling each other s fortunes and tried to discover the trades of their future husbands through a primitive crystal ball that they made by floating an egg white in a glass of water. it is said that one saw the likeness of a coffin, representing death. beg

running through every part of the universe (refined through purification after being corrupted during man s life on earth, play an important part. through the words of anchises, virgil presents his own vision of the afterlife, of the fate of the individual soul and the cycle of its existence, reflecting the images of the pagan virgil as dante s guide in hell (dover pictorial series) vodoun (also voodoo; vodun) 273 theology that lay behind his philosophy. these ideas had an important influence on the medieval conception of hell, purgatory, and heaven. see also dante alighieri for further reading: academic american encyclopedia. danbury, ct: grolier incorporated, 1993. bailey, cyril. religion in virgil. oxford: oxford university press, 1935. encyclopedia britannica. cambridge: encyclopedia

purgatory, and heaven. see also dante alighieri for further reading: academic american encyclopedia. danbury, ct: grolier incorporated, 1993. bailey, cyril. religion in virgil. oxford: oxford university press, 1935. encyclopedia britannica. cambridge: encyclopedia britannica, 1911. quinn, kenneth. virgil s aeneid. a critical description. ann arbor: university of michigan press, 1968. vodoun (also voodoo; vodun) vodoun is a caribbean religion formed out of a syncretistic blend of traditional african religions and catholic christianity. originally a slave religion, it is especially associated with the island of haiti, although identifiably vodoun forms of spiritual expression are also present in jamaica and santo domingo. vodoun is a derivative of the nigerian word vodu, which means divinity

christianity. originally a slave religion, it is especially associated with the island of haiti, although identifiably vodoun forms of spiritual expression are also present in jamaica and santo domingo. vodoun is a derivative of the nigerian word vodu, which means divinity or spirit or deity in the fon language of dahomey. the term has been variously spelled/pronounced as voudou, voudoun, vodoun, voodoo, and hoodoo. partially because of sensationalistic portrayals in the entertainment media, voodoo and hoodoo have come to be regarded as pejorative words. because of its connection with certain black magic practices practices emphasized and characterized by hollywood and novelistic treatments it is commonly associated with satanism. vodoun postulates a complex and extensive pantheon of divin

oile refers to the star of destiny of the particular human being. gros bon ange (literally, big good angel) and ti bon ange (literally, little good angel) constitute one s soul. the gros bon ange enters humans during conception, and is a portion of the universal life energy, a a vodoun ceremony in haiti, 1969: dancing, leading to ecstasies and possession (fortean picture library) 274 vodoun (also voodoo; vodun) part of the life force that all living things share. the ti bon ange, by contrast, is one s individual soul or essence. this small soul journeys out of the body when one dreams, as well as when the body is being possessed by the loa. it is the ti bon ange that is attacked by sorcerers. when one dies, according to vodoun belief, the soul is present near the corpse for a week. during

under direction of the loa. finally,while most priests restrict themselves to what might be called white magic, there are priests who will engage in black magic. it is useful to distinguish the religion vodoun that is found in benin, haiti, the dominican republic, and large cities in the united states where haitians have migrated, and the diabolical fantasy religion, which might be referred to as voodoo. voodoo has been a staple of the entertainment media. it has no existence outside the imaginations of people influenced by hollywood. there were several stages in the development of the voodoo stereotype. persecuted by the authorities for centuries, vodoun was forced underground. as the primary competitor with christianity for the allegiance of slaves in the caribbean area, it was natural t

of the misunderstanding that has lasted down to the present. the assumption that vodoun is a form of devil worship was picked up by horror genre authors such as dennis wheatley. thus in wheatley s novel the devil rides out, one of the characters, while watching an outdoor satanist ritual from a distance, observes, didn t i tell you that there is little difference between this modern satanism and voodoo? we might almost be witnessing some heathen ceremony in an african jungle! as early as the 1930s, horror movies began repeating this negative stereotype until it became a stock cinematic image. another phenomenon and associated media amplification that has caused vodoun to be associated with the demonic is the zombi. in folklore, a zombie or zombi is a dead person or, more precisely, the so

amplification that has caused vodoun to be associated with the demonic is the zombi. in folklore, a zombie or zombi is a dead person or, more precisely, the soulless body of a dead person that has been artificially brought back to life, usually through magical means. lacking the ingredient of consciousness, the zombie s motions are undirected, mechanical, and robotlike. by extension, vodoun (also voodoo; vodun) 275 living people who behave like unconscious automatons are sometimes referred to as zombies. other than in the movies, the bestknown zombies are the dead people who appear to have been brought back to life by a vodoun/voodoo magician. the term zombie seems to be derived from the african word nzambi, meaning spirit of the dead. seemingly supernatural, this form of zombification has

tim 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 matamoros cult members as satanists, or as practitione

s 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 matamoros cult members as satanists, or as practitioners of everything from santeria to vodoun. one sensationalist potboiler on the incident bore the subtitle, the nightmare tale of voodoo, drugs and death in matamoros. and even a story in time magazine, normally cautious about casually tossing around negative stereotypes, referred to the group as a voodoo-practicing cult of drug smugglers whose rituals were intended to win satanic protection. perhaps needless to say, the matamoros drug smugglers had no actual connection with vodoun,much less anything resembling authentic sat

nd negative stereotypes, referred to the group as a voodoo-practicing cult of drug smugglers whose rituals were intended to win satanic protection. perhaps needless to say, the matamoros drug smugglers had no actual connection with vodoun,much less anything resembling authentic satanism. see also matamoros murders; palo; possession and exorcism;wheatley, dennis for further reading: cohen, daniel. voodoo, devils and the new invisible world. new york: dodd,mead& co, 1972. davis,wade. the serpent and the rainbow. new york: simon& schuster/warner books, 1985. denning,melita, and osborne phillips. voudou fire: the living reality of mystical religion. st. paul, mn: llewellyn publishing, 1979. devillers, carole. of spirits and saints: haiti s voodoo pilgrimages. national geographic (march) 1985

5. denning,melita, and osborne phillips. voudou fire: the living reality of mystical religion. st. paul, mn: llewellyn publishing, 1979. devillers, carole. of spirits and saints: haiti s voodoo pilgrimages. national geographic (march) 1985. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. gibson,walter b.witchcraft. new york: grosset and dunlap, 1973. rigaud,milo. secrets of voodoo. san francisco: city lights books, 1969. wheatley, dennis. the devil rides out. 1935. london: hutchinson& co, 1963. walpurgisnacht according to anton lavey s account in the satanic bible, the two most important satanic holidays are halloween and walpurgisnacht. this holiday, which takes place on the night of april 30, is traditionally said to be a night on which the witches met on the block

eas expressed in this book may seem extreme and even humorous. this book, however, has been recommended as a serious reference in law enforcement training material on this topic. in books, lectures, handout material, and conversations, i have heard all of the following referred to as satanism: church of satan, ordo templi orientis, temple of set, demonology, witchcraft, occult, paganism, santeria,voodoo, rosicrucians, freemasonry, knights templar, stoner gangs, heavy metal music, rock music, kkk, nazis, skinheads, scientology, unification church, the way, hare krishna, rajneesh, religious cults, new age, astrology, channeling, transcendental meditation, holistic medicine, buddhism, hinduism, mormonism, islam, orthodox church, roman catholicism. at law enforcement training conferences, it i

LUCIFERIAN SORCERY

aw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oat

tiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant which should performed by candlelight indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. moth

MASTERING WITCHCRAFT

of "oh, really. did i tell you about that movie i saw the other day" so be discriminating with your portentous hints. sum up your audience or victim before you slyly murmur in their ears. another, more mundane reason for preserving a modicum of secrecy is this: though the burning days are over, you must still keep one eye open for the law on one or two points. for instance, should one of your wax voodoo dolls be brought into court and shown as sufficient evidence of your practice of psychological intimidation upon an intended victim, you could find yourself in trouble with a lawsuit on your hands and heavy damages may be awarded against you. witchcraft pure and simple may not be illegal in western non-catholic countries any more, but you as a practising witch can find yourself in faintly t

c and witchcraft, the operations of divination have always been conducted by means of contact with a power which is symbolized by the astrological symbol of mercury. the greeks called this power hermes, the egyptians thoth, the scandinavians odin, the early anglo-saxons woden. this power has generally been connected with the starry sky, the air, storm winds, and also the crossroads. indeed in the voodoo pantheon the power of mercury is often known at maitre carrefour or master of the gross-roads. he is the great mediator between the worlds and is also known as psychopompos or guide of souls. the saxons knew him by the name "earendel, the morning star" the witch knows him by the name "herne" before beginning any divination, it is always important for the witch to bring her deep mind into co

tongue. these same three blows be thine own reward! by fire and water, earth and air, and that which binds and governs them i charge thee, touch him not! with the last words, draw a pentagram above the flame with your athame blade, and stab the centre with your blade, charging the star with magical light. this is known as banishing. if the means of bewitchment is that of a power object such as a voodoo doll, conveyed into the presence of the victim, then simply remove the pins, if there should be any, and exorcise the image with fire and water. obliterate the name of the victim inscribed on it if there is one, and rewrite that of the attacker instead. the doll will be impregnated with the maker's magnetism, so it in turn makes an excellent object link with him! name it thrice with his nam

r. as already mentioned, spells will always work better when the ground is well laid beforehand, and this is particularly true in the instance of curses. the person who knows he has been laid under a curse, whether he believes in the practitioner's powers or not, is actually in a far more receptive state of mind than he who remains in ignorance of the fact. it is for this reason that the conveyed voodoo doll comes in so handy, providing, of course, the spellbinder is quite sure there is no chance of its being used for any countermagic against her. this eventuality can only be said to be completely out of the question when it is definitely known for a fact that the victim will either be too frightened to reply with countermagic or, as is more often the case, if he is the type of person who

ndy. classics-minded witches would do well to consult such books as robert graves's work on the classical myths, those of c. kerenyi; and of course godfrey leland's aradia and etruscan magic and occult remedies, among others. should you, on the other hand, wish to give your coven a more african flavour, then the myths of ancient egypt and maybe the magical elements inherent within the west indian voodoo cult should be incorporated. the entities involved are exactly the same. they differ only in their outer cultural manifestations. the powers are identical. only when we encounter far eastern thought do we find any radical change. the difficulty of mixing oriental and occidental magical philosophies has been recognized by many, so i will not enlarge upon the subject. the basic magical practi

MICHAEL FORD WITCHMOON

the vision and the voice by aleister crowley. 12. see chapter five. 13. a rite of protection, unpublished. chapter three 1. the devil or baphomet. 2. atavistic resurgence is the recalling of a past ancestral quality, or an obtained one with the karma of another animal. such atavisms appear demonic or bestial. see images and oracles of austin osman spare by kenneth grant. 3. the petro tradition of voodoo is based in the element fire, thus aligned with sex and death workings. in parallel mythology the gods thanatos and eros in union, opposites non-existent in the combination. 4. black isis is the egyptian equivalent of the goddess kali, being a figure of both death and birth. black isis is also a formula which combines the goddesses kali, hecate, lilith and babalon into one specific goddess

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

zationleague of america, now called the association for v oluntary surgical contraception, which is paidby the u.s. government to sterilize non-whites in foreign countries. 1972 the cia's scientific engineering institute in boston contributes a social laboratory to cia projectoften at the university of south carolina, in the form of a course instructing 250 students in the ritualsof demonologyand voodoo (see 1962 and 1981. 1972 kissinger takes a trip to china. chinas role in the heroin trade vanishes from headlines. 1972 dr. dean burk of the national cancer institute declares in a letter to a member of congress thathigh officials of the fda, ama, acs and u.s. department of health, education, and welfare (nowhhs) were deliberately falsifying data and information, lying, committing unconstit

MICHAEL WYNN THE SOUL TRAVELERS

the mythologies of the mayans, aztecs, incas, and native americans is replete with serpent symbolism. hinduism, the prevailing religion of india, is yet another religion whose gods are consistently associated with snakes. in china, and the whole of the orient, the immortal gods are connected to, or described as, dragons and serpents. in islam, the serpent is associated with satan, and demons. in voodoo the gods are again associated with serpents. reptile gods are seen as far east as the pacific islands. no matter what place or age we examine, serpents provide a central theme in that region s mythological tales. serpents are also repeatedly associated with villains. story of the flood [1.3] even more frequent than the themes of serpentine gods is the theme of a global flood. the number of

of speech, often these priests would call upon the many names of god to bring spirits into the ritual, and also use them to control and punish the disobedient--michael wynn's "the soul travelers" 45 ones. after the names of god, these magi would call upon the powers of arch-angels to force the obedience of almost any spirit. the magician would assign an inanimate object to the spirit, and like a voodoo doll, subject that object to injury, thereby subjecting the spirit to the same injuries. and finally, he would use iron objects, like swords and long knives, to stab disruptive spirits. satanists, on the other hand, may hesitate to bring iron anywhere near the spirit during a ritual as it may offend the gods. another thing that impressed me about magicians, both good and bad, was the overal

e of many paths. he may decide to--michael wynn's "the soul travelers" 55 question the spirit by evoking it into visible form, or into a mirror. to evoke a spirit is to draw it into the ritual space, but not into the bodies and minds of those present. the magician may choose for the spirit to execute a particular command. he also may decide to infuse the spirit into a talisman. a talisman, like a voodoo doll, is a object that has been assigned to, and associated with, the essence of a specific being or energy. and finally, he may choose to invoke (the second meaning of the word) the spirit into his body, allowing the spirit to communicate with, and partially command, the magician. after the magician is satisfied, and his will is accomplished, he begins the ritual s closing ceremony. the cl

MICHAEL W FORD NOX UMBRA

flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumm

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

reatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work 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 blo

ONYX TABLET OF SET

is discourse, i labeled it as my understanding. little "m" in my, because it is bound by time, by the peculiarities of my idioms and culture; but a big "u, for as a master i have learned to recognize that divine impulse clearly, and i know that what i speak of does partake of the realm of the forms; however badly i manage to express it. ir shti shta-ti! notes on forbidden secrets, or who left the voodoo doll in the rectory [originally a iii+ supplement to "a hidden dimension, may 1993 issue of cornu, newsletter of the order of amn] ra: the awakening perhaps a percentage of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is needed. this, or an aspect of this stage of consciousness, is lauded by many self-centered persons. aging hippies, for one

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ned to border on magic. what the papyri may yet reveal of the original cult of set- and of such survivals as have found their way into the wellsprings of western thought--remains to be seen. xeper. compiled by dakhla sba special thanks to the order of setne khamuast for their help in researching this page. revised 13 march 1997 th lumaluma detail from page 104 japanese dragon detail from page 120 voodoo symbols detail from page 91 introduction what is myth? the word myth derives from the greek mythos, signifying word or story. a myth has different meanings for the believer, the anthropologist, the folklorist, the psychologist, the literary critic. that is one of myth s functions to celebrate ambiguity and contradiction. there is no more point expecting a myth to offer a single, clear, cons

he poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and

are said that as he was the faster runner, he would go. when he reached the earth, he told humankind that the moon s message was, as i die, and dying perish, so you shall die and come wholly to an end. when the hare returned and told the moon what he had said, she was angry and struck him on the nose. since then, the hare s nose has been slit; but people still believe what the hare told them. the voodoo gods 90 worshipers the worshipers following ogoun hope to be possessed by a loa, in voodoo rites. the loa displaces the worshiper s soul, or gros-bon-ange (big-good-angel, which will survive mortal death to become one of les invisibles, the spirits. ogoun ogoun, god of war, fire, and patron of ironworkers, rides up on his white horse. in his role as a military leader, ogoun has also acquire

worshiper s soul, or gros-bon-ange (big-good-angel, which will survive mortal death to become one of les invisibles, the spirits. ogoun ogoun, god of war, fire, and patron of ironworkers, rides up on his white horse. in his role as a military leader, ogoun has also 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 id

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 towards the fate of haiti by cameau rameau this painting reflects the widespread belief that the gods are involved in the politics of the island, often helping to elect or get rid of a president. it shows the major deities of rada voodoo (one of the gentler forms of voodoo) in council over haiti s future. the voodoo gods the voodoo gods of haiti (and their counterparts in the c

ne of the gentler forms of voodoo) in council over haiti s future. the voodoo gods the voodoo gods of haiti (and their counterparts in the candombl and santer a cults of brazil and cuba) derive from west african mythologies, but are also shaped by slavery and the influence of catholicism in the new world. the word vodu is the african fon word for god; and loa, meaning spirit, is a congolese word. voodoo is a religion with many loas, who are dedicated to serving humans as long as they are welcomed and well fed. but there is little formal mythology in the sense of a creation narrative or heroic exploits of the gods. this is because the gods are actors in the lives of their worshipers even possessing them during voodoo rites. thus the characters and attributes of the gods as living beings are

the sense of a creation narrative or heroic exploits of the gods. this is because the gods are actors in the lives of their worshipers even possessing them during voodoo rites. thus the characters and attributes of the gods as living beings are seen as more important than their histories. this is borne out in the story of a gang of ghedes besieging the presidential palace (see right, showing that voodoo gods can be a potent political force in shaping haiti s present and future. erzulie freda erzulie freda is one of the aspects of erzulie (or ezili, the goddess of love. she is the consort of agw, the god of the sea, but also dallies with damballah wedo, the god of thunder, with ogoun, the god of war and iron, and with ghede (g d) in his role as ghede nimbo, the gravedigger. ghede, the lord

the master of the underworld, is also a lord of life, strongly associated with erotic activity and with the protection of children. he is a glutton for both food and drink, stuffing food into his mouth with both hands and washing it down with great swigs of fiery spirits. yet he is also elegant and sophisticated. he brooks no questioning of his authority. earlier this century, a crowd of ghedes (voodoo priests possessed by his spirit) marched on the palace of president borno in port-au-prince, singing papa ghede is a handsome fellow. each was dressed in ghede s best clothes: top-hat and tailcoat, smoked glasses, a cigarette or cigar, and a cane in his hand. when they arrived they demanded money, and the president, who knew that no man is stronger than death, gave it to them. ghede wears d

ars dark glasses because he spends so much time underground that his eyes are sensitive to the sun. with his left eye, he surveys the entire universe; with his right eye, he keeps an eye on his food. altars to baron samedi, such as this one, always show a cross, at least one skull, a hat, sunglasses, and rum. child the child in erzulie freda s arms almost certainly represents the twin children of voodoo mythology, the marassa. they are of great importance to voodoo belief and ritual and their feast, once held at harvest time, has been assimilated with christmas, in association with the christ child. jar of spirits the jar probably contains fierce alcohol perhaps ghede s special drink of crude rum steeped in hot spices, which only he can bear to swallow. cockerel the black cockerel is a bir

e slaughtered to ghede. snake the snake twined around legba s walking stick, the symbol of his old age, represents damballah and ayida wedo (aido- hwedo, see p. 88, the male and female rainbow snakes who embrace the world, across the sky and beneath the sea. calling the gods the designs known as vevers are used to call the gods and are drawn on the earth in flour. at the centre of the circle in a voodoo ritual would be the poteau-mitan, the center-post by which the gods make their entrance to the ceremony. the ship symbol stands for agw, the god of the sea and formal consort of erzulie. agw himself is generous, faithful, and strong. papa legba papa legba, the god of the crossroads, is depicted as a frail old man, although he is celebrated as the lord of life. a prayer at childbirth begs le

re ghede is sophisticated and worldly, azacca is simple and naive. cane ghede s cane is both a phallic symbol, appropriate to a god whose actions are often obscene, and a balance on which the lord of death may weigh souls. erzulie freda erzulie freda is identified here with the christian virgin of sorrows. she often cries for the loss of her only child, by ogoun, a girl called ursule who drowned. voodoo mythology derives mainly from the fon in nigeria (see pp. 88 89. legba, aido-hwedo, agb, and gu retain many of their fon characteristics, although gu has taken the name of the nagos god of war, ogoun. the harsher petro rites, forged in anger and adversity in the new world, have congo, bomba, and limba roots. ship circle papa god and general death a haitian folktale tells how papa god and ge

RUBY TABLET OF SET

as expressed in this book may seem extreme and even humorous. this book, however, has been recommended as a serious reference in law enforcement training material on this topic. in books, lectures, handout material, and conversations, i have heard all of the following referred to as satanism. church of satan. ordo templi orientis. temple of set. demonology. witchcraft. occult. paganism. santeria. voodoo. rosicrucians. freemasonry. knights templar. stoner gangs. heavy metal music. rock music. kkk. nazis. skinheads. scientology. unification church. the way. hare krishna. rajneesh. religious cults. new age. astrology. channeling. transcendental meditation. holistic medicine. buddhism. hinduism. mormonism. islam. orthodox church. roman catholicism at law enforcement training conferences, it is

cularly if the acts can be defended as constitutionally protected religious expression. the mutilation of a baby's genitals for sadistic sexual pleasure is a crime. the circumcision of a baby's genitals for religious reasons is most likely not a crime. the intent of the acts is important for criminal prosecution. not all spiritually motivated ritualistic activity is satanic. santeria, witchcraft, voodoo, and most religious cults are not satanism. in fact, most spiritually-or religiously-based abuse of children has nothing to do with satanism. most child abuse that could be termed "ritualistic" by various definitions is more likely to be physical and psychological rather than sexual in nature. if a distinction needs to be made between satanic and nonsatanic child abuse, the indicators for t

ty of the pyramids? a. binah b. magickal initiation c. the human brain d. kether 24. the word 'occult' means a. hidden knowledge b. ancient knowledge c. hermetic science d. metaphysical 25. according to aristotle) is the proper color of elements in transmutation" a. yellow b. red c. black d. white 26. a pantheon of gods called "loas" are from what system of magic? a. tibetan b. druid c. nordic d. voodoo 27. animism is the belief in a. a soul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that the answers be written in the provided blanks. please print, type or write legibly, because answers which cannot be easily read will be counted as errors. 1. the highest instinct in man is. 2. the strongest force in man is. 3. the four traditional

them. people dance on into the night until they drop and the drums stop, they rest and contemplate the results of the working. terms: asson, rattle and symbol of the priesthood. hunfor/hounfor, temple/ritual space. houngan, voudoun priest. invisibles (les) generic term for all the invisible spirits, including the loa and the souls of the deceased. loa, a deity, the gods. mambo, voudoun priestess. voodoo/voudoun, the ritual practices of the african and haitian religion. veve, designs generally drawn with flour on the ground, but also painted designs to invoke the loa. the cross-roads/carrefour, access points to the realm of the invisibles. the centre post/poteau-mitan, the axis point which the ceremonies take place around, the avenue by which the loa are said to enter. references: waters of

with flour on the ground, but also painted designs to invoke the loa. the cross-roads/carrefour, access points to the realm of the invisibles. the centre post/poteau-mitan, the axis point which the ceremonies take place around, the avenue by which the loa are said to enter. references: waters of return by louis martinie (black moon publishing) the divine horseman by maya deren (thames and hudson) voodoo by kyle kristos (j.b. lippincott company) voodoo by gert chesi (perlinger-verlag) the serpent& the rainbow by wade davis (collins (rl #3r) voodoo fire by melita denning& osbourne phillips (llewellyn) drum& candle by david st.clair (macdonald) secrets of voudoun by milo rigaud (pocket books) voudon gnostic workbook by michael bertiaux (magickal childe) occult orders/organizations articles of

SALMANRUSHDIE THESATANICVERSES

g closer, ghostly still, unclear, but one day soon he would be able to call it by its name _i am, he accepted _that i am. submission. o o o his cocooned life at the shaandaar b and b blew apart the evening hanif johnson came in shouting that they had arrested uhuru simba for the granny ripper murders, and the word was they were going to lay the black magic thing on him too, he was going to be the voodoo-priest baron-samedi fall guy, and the reprisals- beatings--up, attacks on property, the usual- were already beginning "lock your doors" hanif told sufyan and hind "there's a bad night ahead" hanif was standing slap in the centre of the caf, confident of the effect of the news he was bringing, so when hind came across to him and hit him in the face with all her strength he was so unprepared

SATANGEL

ever, that points to a more realistic and practical arrangement with the spirits. the conjurer agrees to set aside the first monday of each month as a day of ritual observance. thus a disciplined service is put into place, bound by the promise of reward if held to, and punishment if neglected. such arrangements are common throughout the traditions of spiritist sorcery, such as the marriage of the voodoo practitioner to their master, or of the tantric shakti to her god; conjuration emperor lucifer, master of the revolted spirits, i entreat thee to favour me in the adjuration which i address to thy mighty minister, lucifuge rofocale, being desirous to make a pact with him. i beg thee also by the power of tetragrammaton o prince beelzebuth, to protect me in this undertaking. o, count astorat

SATANIC BIBLE

g, and funeral ceremonies were dedicated to the devil. i was a free-lance magazine writer, and i felt there might be a story in lavey and his contemporary pagans; for the devil has always made "good copy, as they say on the city desk. it was not the practice of the black arts itself that i considered to be the story, because that is nothing new in the world. there were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press publicized aleister crowley as the "wickedest man in the world. and there were hints in the 1920s and '30s of a "black order" in germany. to this seeming

represented by the cat beelzebub (hebrew) lord of the flies, taken from symbolism of the scarab behemoth- hebrew personification of satan in the form of an elephant beherit- syriac name for satan bil- celtic god of hell chemosh- national god of moabites, later a devil cimeries- rides a black horse and rules africa coyote- american indian devil dagon- philistine avenging devil of the sea damballa- voodoo serpent god demogorgon- greek name of the devil, it is said should not be known to mortals diabolus (greek "flowing downwards" dracula- romanian name for devil emma-o- japanese ruler of hell euronymous- greek prince of death fenriz- son of loki, depicted as a wolf gorgo- dim. of demogorgon, greek name of the devil haborym- hebrew synonym for satan hecate- greek goddess of the underworld and

SATANIC RITUALS

rsial substitute, i.e. the popular notion of witchcraft. the concept of worship per se is strikingly absent from the cthulhu mythos. nyarlathotep, shub- niggurath, yog-sothoth and cthulhu are all honored through bizarre festivals, but their relationship to their followers is invariably that of teacher to students. compare the description of a lovecraftian ceremony to that of a christian mass or a voodoo rite, and it is clear that the element of servility is definitely lacking in the first. lovecraft, like the miltonian satan, chose to reign in hell rather than to serve in heaven. his creatures are never conclusive stereotypes of good or evil; they vacillate constantly between beneficence and cruelty. they respect knowledge, for which the protagonist of each story abandons every prudent res

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

t about three million people practice vodou. the number of santer ans includes about eight hundred thousand in the united states, one million in brazil, and three million in cuba. vodou a proper understanding of vodou, sometimes spelled vodun or vodoun, requires distinguishing it from the western stereotype. in the west (the countries of europe and the americas, particularly in the united states, voodoo (as it is usually spelled) is associated in the popular mind with witchcraft, black magic rituals, zombies, and other beliefs that are regarded as superstitious, such as sticking pins into voodoo dolls to bring bad luck to another person. while practitioners of voodoo can be found in the united states, voodoo is a stereotype that has little to do with the religion of vodou as it is practice

america in the 1700s, they were immediately baptized into the catholic church, meaning they were made a member of the church. practice of their african religious beliefs was forbidden. the slaves, however, quickly discovered that they could continue to practice their religion by disguising it with catholic images and symbols. many of the orishas were worshipped as if they were vodou, zombies, and voodoo dolls one of the stereotypes associated with voodoo is the existence of zombies, the walking dead. this stereotype has been fostered by horror movies that feature zombies. the word zombie has entered the english vocabulary to refer to a person who is spaced out or whose behavior is unconnected to the world. the zombie, though, does have a place in vodou. the zombie is a person whose soul ha

o the world. the zombie, though, does have a place in vodou. the zombie is a person whose soul has been broken and part of it stolen. according to vodou the soul comprises three parts. one part is shared by all beings; one part allows the individual body to stay alive; and one part is the seat of the personality and spirit. it is the last part that has been stolen from a zombie. the stereotype of voodoo dolls also has a basis in vodou belief. africans made ritual carvings of the lwa and carried them to the new world on slave ships. they were forbidden to keep their carvings, but they were allowed to keep dolls, called poppets, that had been part of european folk tradition. soon, the africans began to use these dolls as a substitute for their carvings of the lwa. in time, some practitioners

the lwa and carried them to the new world on slave ships. they were forbidden to keep their carvings, but they were allowed to keep dolls, called poppets, that had been part of european folk tradition. soon, the africans began to use these dolls as a substitute for their carvings of the lwa. in time, some practitioners of vodou believed that the dolls could be used for magic. they stuck pins into voodoo dolls to bring misfortune to an enemy. most practitioners of vodou, however, place little stock in this belief. 282 world religions: almanac indigenous religions catholic saints. for example, the orisha babalz ayi became saint lazarus, the patron saint of the sick. oggzn became saint peter, and shangs became saint barbara. for this reason, the spanish coined the term santer a to suggest tha

SORCERIES OF ZOS

non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama mar

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

tation ever uttered in witchcraft. webster's dictionary tells us the cabala (sometimes spelled kabbala) is "an occult religious philosophy developed by certain jewish rabbis" james lloyd the apocalypse chronicles (vol. vii, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand

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riod, but making mysterious allusions to spiritual retreats in tibet or in the himalayas. in 1847, shortly after she had escaped from her husband, she fled to egypt, where she said that she became adept in the art of snake-charming and was initiated in the secrets of oriental magic by a coptic magician. in 1851, according to her account, she was in new orleans, studying the rites and mysteries of voodoo. she traveled to paris in 1858 and was introduced to the internationally famous medium daniel dunglas home (1833 1886) and was so impressed by his paranormal abilities that she became a spiritualist. when blavatsky, in turn, sought to impress him with her own mediumistic talents, home ignored her and informed her that she was a cheat. in 1858 she returned to russia, where she soon gained fa

ey, graham. indigenous religions. new york: cassell, 2000. la barre, weston. the ghost dance. new york: delta books, 1972. macumba the macumba religion (also known as spiritism, candomble, and umbanda) is practiced by a large number of brazilians who cherish the ages-old relationship between a shaman and his or her people. in its outward appearances and in some of its practices, macumba resembles voodoo ceremonies. trance states among the practitioners are encouraged by dancing and drumming, and the evening ceremony is climaxed with an animal sacrifice. macumba was born in the 1550s from a compromise between the african spirit worship of the slaves who had been brought to brazil and the roman catholicism of the slaveholders. although they were forced to honor an t h e g a l e e n c y c l o

co, brought up a dozen human corpses that had all suffered ritual mutilations. and when it was learned that adolfo de jesus constanzo, the leader of the drug ring responsible for the murders, had a mother who was a practitioner of santeria, a media frenzy swept across both mexico and the united states. santeria was most often defined in the media as an obscure cult that was a mixture of satanism, voodoo, witchcraft, and demon-worship, rather than a religious amalgamation that evolved from a blending of african slaves spirit worship with their spanish catholic masters hierarchy of intercessory saints. constanzo, a drug smuggler, had created his own cruel concept of a cult and declared himself its high priest. he was joined by sara maria aldrete, an attractive young woman, who led a bizarre

ad promised his followers that they would be able to absorb the spiritual essence of the victims. while santeria s rites are controversial in that they may include the sacrifice of small animals, it is essentially a benign religion. once a serious investigation was made of constanzo s grotesque and gory version of a cult of human sacrifice, it was learned that he had combined aspects of santeria, voodoo, and an ancient t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 286 mystery religions and cults aztec ritual known as santismo with elements of his own personal bloody cosmology. mexican police officials had discovered the grisly handiwork of the drug ring by following one of its members to a large black cauldron in which a human brain, a turtle she

pers who allegedly plot horrid deeds against the members of other religions in the name of their clovenhoofed and horned god. contrary to the beliefs of certain conservative christians, satanism as an actual religion is composed of a few small groups, which according to census figures in the united states and canada probably number less than 10,000 members. such religious cults as santeria,wicca, voodoo, and various neopagan groups are regularly and incorrectly identified as satanic, and it has been suggested by some that the statistics often quoted by certain christian evangelists, warning of millions of satan worshippers, quite likely consider all non-christian religions as satanic, including buddhism, hinduism, and islam. in the 1980s and 1990s, a widespread fear swept across the united

r word believed to have magical power. a trance or a bewitched state. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. t h

m deceased spirits in an attempt to communicate with or frighten the living. left-hand path in occult tradition, a practitioner who practices black magic. leprous from the greek, lepros, meaning scale. something resembling the symptoms of or relating to the disease of leprosy, which covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of

ht or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. 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 glossary 333 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wic

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m deceased spirits in an attempt to communicate with or frighten the living. left-hand path in occult tradition, a practitioner who practices black magic. leprous from the greek, lepros, meaning scale. something resembling the symptoms of or relating to the disease of leprosy, which covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of

ht or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. 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 glossary 313 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wic

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nturies to the present day, humankind continues to seek magical means of improving its lot in life, providing order to the chaos of the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valie

he inside of a magic circle, and dancing. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. vodun/vodoun/voodoo vodun, voudoun, or, more popularly, voodoo, means gspirit h in the language of the west african yoruba people. vodun as a religion is a mixture of african beliefs and rites that may go back as many as 6,000 years with the teachings, saints, and rituals of roman catholicism. early slaves, who were snatched from their homes and families on africa fs west coast, brought their gods and religiou

e vestiges of catholicism kept alive in vodun. the clergy fulminated against vodun from the pulpits but did not actively campaign against their rival priesthood until 1896 when an impatient monseigneur tried to organize an anti-vodun league without success. it wasn ft until 1940 that 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 54 magic and sorcery voodoo religious articles (archive photos, inc) voodoorefers to gspirit. h catholic church launched a violent campaign of renunciation directed at the adherents of vodun. the priests went about their methodic attack with such zeal that the government was forced to intercede and command them to temper the fires of their campaign. today there are more than 60 million people who practice vodun worldw

he loa mounting its ghorse. h there is a great difference, the hungan maintains, between possession by a loa and possession by an evil spirit. an evil spirit would bring chaos to the dancing and perhaps great harm to the one possessed. the traditional dances of vodun are conducted on a serious plane with rhythm and suppleness but not with the orgiastic sensuality depicted in motion pictures about voodoo or in the displays performed for the tourist trade. all vodun ceremonies must be climaxed with sacrifice to the loa. chickens are most commonly offered to the loa, although the wealthy may offer a goat or a bull. the possessed usually drinks of the blood that is collected in a vessel, thereby satisfying the hunger of the loa. other dancers may also partake of the blood, sometimes adding spi

o native sorcery for some of its most effective painkillers and tranquilizers. it seems possible that a hungan who follows the left-hand path, seeking his own vengeance or that of another, could mix a powerful drug into the victim fs food and induce a deep state of hypnotic lethargy in the person, transforming him or her into a blankeyed, shuffling, obedient zombi. there is also the matter of the voodoo doll and voodoo curses. anthropologist walter cannon spent several years collecting examples of gvoodoo death, h instances in which men and women died as a result of being the recipient of a curse, an alleged supernatural visitation, or the breaking of some tribal or cultural taboo. the question that cannon sought to answer was, ghow can an ominous and persistent state of fear end the life

e organism for a considerable period. dire results may ensue. h cannon has suggested, then, that gvodun death h may result from a state of shock due to a persistent and continuous outpouring of adrenalin and a depletion of the adrenal corticosteroid hormones. such a constant agitation caused by an abiding sense of fear could consequently induce a fatal reduction in blood pressure. cannon assessed voodoo death as a real phenomenon set in motion by gshocking emotional stress to obvious or repressed terror. h dr. j. c. barker, in his collection of case histories of individuals who had willed others, or themselves, to death (scared to death [1969, saw voodoolike death as resulting, gpurely from extreme fear and exhaustion cessentially a psychosomatic phenomenon. h m delving deeper bach, marcus

ath as a real phenomenon set in motion by gshocking emotional stress to obvious or repressed terror. h dr. j. c. barker, in his collection of case histories of individuals who had willed others, or themselves, to death (scared to death [1969, saw voodoolike death as resulting, gpurely from extreme fear and exhaustion cessentially a psychosomatic phenomenon. h m delving deeper bach, marcus. inside voodoo. new york: signet, 1968. barker, j. c. scared to death. new york: dell books, 1969. brean, joseph. gscared to death isn ft just an expression. h national post with file from agence france- presse, december 21, 2001 [online] http//www. nationalpost.com/search/story.html?f f/stories/ 20011221/931884.html&qs fjos. huxley, francis. the invisibles: voodoo gods in haiti. new york: mcgraw-hill, 19

eath. new york: dell books, 1969. brean, joseph. gscared to death isn ft just an expression. h national post with file from agence france- presse, december 21, 2001 [online] http//www. nationalpost.com/search/story.html?f f/stories/ 20011221/931884.html&qs fjos. huxley, francis. the invisibles: voodoo gods in haiti. new york: mcgraw-hill, 1969. gvodun. h [online] http//www.religioustolerance.org/ voodoo.htm. white magick in the earliest of societies, the practitioner of white magick was the shaman, the medicine man, the herbalist.the individual sought out by the village when it was necessary to receive a proper potion to dissolve an illness or a proper charm to drive away an evil spirit. in these same early societies, the roles of priest and magician were often combined into a man or a wom

in 1968. m delving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. marie laveau (c. 1794.1881) marie laveau succeeded sanite dede as the voodoo queen (high priestess) of new orleans sometime around 1830. no one in the hierarchy of voodoo priests and priestesses disputed laveau fs rise to that position, for it was widely known that she was gifted with powers of sorcery and the ability to fashion charms of unfailing efficacy. laveau was a creole freewoman, and by profession a hair dresser. her prestige among the white establishment w

wn that she was gifted with powers of sorcery and the ability to fashion charms of unfailing efficacy. laveau was a creole freewoman, and by profession a hair dresser. her prestige among the white establishment was assured when the son of a wealthy new orleans merchant was arrested for a crime of which he was innocent, although there was much false evidence against him. his father appealed to the voodoo high priestess to put a spell on the judge to cause him to find the young man not guilty. laveau took three guinea peppers and placed them in her mouth before she went to the cathedral to pray. although she was the recognized voodoo priestess of new orleans, she did not find her beliefs incompatible with catholicism and christian charity, and she attended mass daily. on that particular day

m and christian charity, and she attended mass daily. on that particular day, she knelt at the altar for several hours, praying for the young man to be found innocent. then, later, by a ruse, she managed to enter the courtroom and place the peppers under the judge fs seat. the judge found the prisoner not guilty, and marie laveau was handsomely rewarded by the merchant. laveau greatly popularized voodoo by revising some of the rituals until they became her unique mixture of west indian and african tribal religions and roman catholicism. she invited politicians and police officials to the public ceremonies that she conducted on the banks of bayou st. john on the night of june 23, st. john fs eve. on other occasions, she would hold voodoo rituals on the shore of lake pontchartrain and at her

catholicism. she invited politicians and police officials to the public ceremonies that she conducted on the banks of bayou st. john on the night of june 23, st. john fs eve. on other occasions, she would hold voodoo rituals on the shore of lake pontchartrain and at her cottage, maison blanche. hundreds of the most prominent families in new orleans would be present at these public celebrations of voodoo, hoping to get a glimpse of marie laveau herself dancing with her large snake, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, 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

glimpse of marie laveau herself dancing with her large snake, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, 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 nea

hment 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 high priestess to her daughter, who greatly resembled her, at a strategic time when she had just begun to age. laveau retired from public appearances to continue to conduct the intricate network of spies and informants she had built up while her daughter assumed the pub

shadows of new orleans. such a legend quite likely began when laveau cleverly passed the position of high priestess to her daughter, who greatly resembled her, at a strategic time when she had just begun to age. laveau retired from public appearances to continue to conduct the intricate network of spies and informants she had built up while her daughter assumed the public persona of marie laveau, voodoo queen of new orleans. because she now appeared ageless and could sometimes be seen in more than one place at a time, her power and mystery grew ever stronger among her voodoo worshippers and the elite white community, as well. as far as it can be determined, marie laveau died in new orleans on june 15, 1881. m delving deeper arbury, david. gmarie laveau. h voodoo dreams [online] http//isa.h

881. m delving deeper arbury, david. gmarie laveau. h voodoo dreams [online] http//isa.hc.asu.edu/voodoodreams/ marie_laveau.asp. 3 march 2002. hollerman, joe. gmysterious, spooky, and sometimes even a little scary. h st. louis post-dispatch, february 7, 2002 [online] http//home.post-dispatch. com/channel/pedweb.nsf/text/86256a0e0068fe5 086256b9003e1. 3 march 2002. gmarie laveau. h welcome to the voodoo museum [online] http/ www.voodoomuseum.com/marie. html. 3 march 2002. metraux, alfred. voodoo. new york: oxford university press, 1959. steiger, brad, and john pendragon. the weird, the wild& the wicked. new york: pyramid books, 1969. eliphas levi (c. 1810.1875) eliphas levi (alphonse louis constant) was born in france about 1810, the son of a shoemaker. his parents soon decided that he sho

the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek within the tarot might bring the serious magician a clue to the manipulation of the natural and divine energy that permeated all of nature. the existence of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 68 magic and sorcery marie laveau was the recognized voodoo priestess of new orleans. such a force, eliphas levi believed, was to discover the great arcanum of practical magick. his doctrine of transcendental magic was published in 1855, followed by rituals of transcendental magic in 1856. other works of eliphas levi include the key of the grand mysteries (1861) and the science of the spirits (1865. eliphas levi died in 1875, esteemed by many and ha

ut roman catholic, emphasized the importance of religion and hoped that isaac might enter the priesthood. with an i.q. tested at 200, isaac went back and forth between parochial and public schools, largely due to the lack of programs for very bright students. bonewits fs first exposure to real, rather than stage, magic came at age 13, when he met a young woman whose abilities as a practitioner of voodoo and as a diviner of the future convinced him that her abilities were genuine. after attending a catholic high school seminary in ninth grade, bonewits realized that he could not fulfill his mother fs hope that he would become a catholic priest. he graduated from public school a year early, spent a year in junior college, and enrolled at the university of california at berkeley in 1966. it w

time stanley buckland wrote, and had published, plays, short stories, poetry, and music, and he influenced and encouraged raymond in the same pursuits. at the age of 12, buckland was introduced to spiritualism by his father fs brother, george, a spiritualist. this led buckland, an avid reader, to investigate that subject and to move on to such related subjects as ghosts, esp, magick, witchcraft, voodoo, and the occult generally. over time his interest focused on witchcraft. buckland was educated at nottingham boys high school, then at king fs college school, wimbledon. he holds a doctorate in anthropology from brantridge forest college, in sussex. he served in the royal air force from 1957 to 1959. his first job was as an engineering draftsman; then, after his stint in the r.a.f, he went

dy of the witchcraft trials the devil in massachusetts (1961, marion l. starkey made the following observation: gno definitive history of the salem witchcraft trials has ever been written or is likely to be, for it would take a lifetime and would be encyclopedic in dimension. h the madness began innocently enough in the home of the rev. samuel parris when his slave tituba began telling stories of voodoo and restless spirits to his nine-year-old daughter betty and her cousin abigail williams, 11. while it is certain that the puritan preacher would have either scolded or beaten tituba for filling the girls f heads with such spooky tales, abigail and betty cherished these secret times with the slave woman and kept quiet about the nature of their conversation. soon the exciting storytelling se

m latin inquirere via old french inquisicion, meaning gto inquire. h in the thirteenth century, roman catholicism appointed a special tribunal or committee whose chief function was to combat, suppress and punish heresy against the church. remaining active until the modern era, the official investigations were often harsh and unfair. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. neo-paganism someone who believes in a contemporary or modernized version of the religions which existed before christianity, especially those with a reverence for nature over the worship of a divine or supreme being. rite originally

WHO ARE THE DRACONIANS

s and nothing was left. the angel then spoke saying i had who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (52 of 68 [8/25/2000 17:20:00] seen enough and he again placed his hand over my eyes. i awoke from my bed and it was morning [note: some have suggested that the "mind control" and "paralysis" induced by the greys is equivolent to psychic attack, voodoo, black witchcraft, or sorcery, and that these reptilians have a symbiotic relationship with astral parasites who empower the reptilian sorcerers with dark supernatural powers, thus explaining why many "abductions" seem to possess both material and paraphysical aspects. however, through divine intervention this symbiotic connection between reptilian host and astral parasite can be broken, th

WICCA WITCHCRAFT TODAY

soldiers' cult, and so might appeal to the templars and others; but i have not found any other connections. 7- the witches and the mysteries i had always believed that witches belonged to an independent stone age cult whose rites were a mixture of superstition and reality and had no connection with any other system. but during my short stay in new orleans, though i did not succeed in getting into voodoo, i noticed some suspicious resemblances which made me think that voodoo was not solely african in origin but had been compounded in america out of european witchcraft and african mythology; and when i visited the villa of the mysteries at pompeii i realised the great resemblance to the cult. apparently these people were using the witches' processes. i know, of course, that ancient and moder

ll the systems for the disturbance of consciousness practised by the african negro are derived from ancient egypt. thousands of africans were transported to the new world and many of those who went to haiti from 1512 onwards were of the finest african stock and perhaps carried with them a synthesis of the cults then existing in the congo. it is easy to show how close the parallels are between the voodoo they practised and mediaeval witchcraft. the mysteries of delphi and eleusis, or the roman cults, probably had the same origin. the ritual of the druids is said to copy that of osiris; odin himself is believed to be merely a frosty version of osiris. witchcraft almost everywhere had two main derivatives to which its other formative influences became attached; the fertility cults persisting

mely interesting, as is the natural suggestion that they took these powers with them to america. in ancient times there was widespread trading up the nile, across and down to the congo. i had always thought of the africans going in for human sacrifices and orgies of rum, methods i believe entirely alien to the egyptian spirit i was told in new orleans that it was not only negroes who attended the voodoo festivals but that many whites went as well. it was well known there that voodoo festivals were often held by the lakeside and bodies of police were regularly sent out to prevent them. but the police, who were mainly irish, would search regularly several places where the festivals were not and then report back that they could find nothing. they would then go to the meeting, strip off their

police were regularly sent out to prevent them. but the police, who were mainly irish, would search regularly several places where the festivals were not and then report back that they could find nothing. they would then go to the meeting, strip off their uniforms and join in the revelries. this indeed is a common joke in new orleans. i noticed several resemblances between witchcraft and certain voodoo practices. i was also told that it had been clearly proved that voodoo was not african but was compounded in the french west indies by french half-castes, from european magic, inverted roman catholicism and mixed memories of different african religions. i cannot say if this is right; but if some of these french half-castes had a witch tradition this would account for all the resemblances. f

f the first elizabeth. if it was imported from italy then, a relic of a dionysian cult which had survived there, it could easily have survived in england; or it could have been imported from france by the normans far earlier. i wonder if we shall ever really find out. the people i know are taught never to use blood or to make sacrifices; but the irish coven seemingly use them and they are used in voodoo. knowing how the rites in england work, these practices would be useless in any i know, so presumably there are totally different rites of which my friends know nothing. the essence of magic is usually to raise power, then to use or control it. i can understand its being thought that killing something might release power or force, if the soul is force, but i do not understand how one would

obtain a severed portion of the body, i.e. form a mental link, when they are working solely on the mind, does not affect the matter. i was much interested in mr. pennethorne hughes's theory, vide page 23 of his book, that magic was evolved by the egyptian priests, that one branch of this knowledge came to europe, becoming witchcraft, the other going to west africa and thence to america, becoming voodoo. i know that frazer and others have mentioned the resemblance between the african cults of the divine king and egyptian myths, and i had already noted the resemblance between certain voodoo practices and european witchcraft; but it seemed to me that the proof of mr. hughes's theory must lie in west africa. if the witches or witch doctors there had the knowledge, they might have passed it on

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

satanists in any meaningful sense of the term. furthermore, their murderous acts were not ritualistic sacrifices. thus, while the matamoros group did not actually worship the devil, it contained more components than any previous group that could be interpreted to fit the satanic cult stereotype hence its immediate adoption as a primary example by believers in satanic ritual abuse. see also crime; vodoun for further reading: associated press. cult leader slain in gunbattle. may 8, 1989. cartwright, gary. the word of the devil. texas monthly. june 1989. dequine, jeanne. a perverse twist on ancient rites. usa today. april 13, 1989. green, thomas a. accusations of satanism and racial tensions in the matamoros cult murders. in the satanism scare. james t. richardson, joel best, and david g. bro

ician michael bertiaux.he received his magical training in haiti, where the french martinist tradition had been established at the end of the eighteenth century, and was ordained and consecrated bishop of the neo-pythagorean church. the monastery of the seven rays became popular in the 1970s through its advertisements in fate magazine. it is a magical order that draws upon modern thelemic magick, vodoun, and the nineteenthcentury french gnostic-occult tradition. the neo-pythagorean gnostic church, on the other hand, is the ecclesiastical structure that a 17th century woodcut of moloch, the demon-god to whom the ammonites are supposed to have sacrificed children. human beings are represented as being shut up in the cells within the body of the model, and are burned to death by the fires bel

ede, a wasp, and a scorpion. this necromantic sect has a fascinating history that is too involved to develop here. it exhibits a fusion of practices deriving from a wide variety of different traditions. first and foremost a magical system, palos cosmogony and theology takes second place to the techniques for supernaturally manipulating the environment in order to obtain specific results. see also vodoun for further reading: canizares, raul. palo: an afro-cuban cult often confused with santeria. syzygy: journal of alternative religion and culture 2, no. 1 2 (winter/spring 1993: 89 96. epiphany and cuban santeria. journal of dharma 15, no. 4 (oct.-dec. 1990: 309 313. gonzalez-wippler,migene. santeria, the religion. new york: harmony books, 1989. pembroke ritual abuse case in june 1994, six m

e more confused than demonic, and were simply caught in the energy of the person whom they appeared to be afflicting. as a result of this entrapment, they caused what appeared to be schizoid symptom, and other types of aberration. wickland asserted that simple persuasion was often enough to effect an exorcism. he described his findings in thirty years among the dead (1924. see also demons; satan; vodoun for further reading: bletzer, june g. the donning international encyclopedic psychic dictionary. norfolk,va: donning, 1986. broderick, r. c. the catholic encyclopedia. nashville: thomas nelson, 1987. cogan, j. f. demon possession handbook for human service workers. http//www.gelservices.com/hs.html. guiley, rosemary ellen. the encyclopedia of ghost and spirits. new york: facts on file, 1992

as a preliminary to burning the sacrificial animal. the sacrificial practices of the early hebrews are familiar to the west through the hebrew scriptures (the old testament. the paschal lamb, eaten at passover, represents a sacrifice celebrating the rescue of the israelites from egypt. animals are sacrificed in a number of contemporary tribal religions, as well as such contemporary syncretisms as vodoun and santeria. santerians, who traditionally sacrifice fowl, lambs, and goats, and leave the remains in public places, have been often attacked by animal-rights groups. various attempts have been made to forbid animal sacrifices. santerians have, however, rightly pointed out that animal sacrifices are both ancient and ubiquitous in world culture. among those who sacrificed human beings were

ts connection with certain black magic practices practices emphasized and characterized by hollywood and novelistic treatments it is commonly associated with satanism. vodoun postulates a complex and extensive pantheon of divinities, referred to as loas or myst res. a supreme being who created the world, termed gran met, is acknowledged, although he is too distant from the world to be worshipped. vodoun focuses instead on the more immediate divinities, serving the loa in return for favors for their devotees. in line with african tradition, ancestors are revered. within vodoun, the human being is pictured as being composed of five ingredients: n me, z toile, corps cadavre, gros bon ange, and ti bon ange. corps cadavre refers to the physical flesh. n me is the vital energy that allows the bo

ns become that of the possessing loa. a special priest (houngan) or priestess (mambo) assists both in summoning the divinities and in helping them to leave at the termination of the possession. these priest/priestesses are also diviners, healers, and religious leaders. possession, which the christian tradition has viewed in purely negative terms as demonic possession, is partially responsible for vodoun s contemporary reputation as a form of devilworship. another practice that has contributed to this reputation is animal sacrifice (despite that fact that all ancient religions including judaism engaged in such practices. sacrificed animals include dogs, sheep, and chickens. typically, they are slain quickly by slitting their throat and the animal s blood saved. a possessed person sometimes

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