Michael Wynn's Occult Reference Library
WEREWOLF,WEREWOLVES,WAREWOLF,WAREWOLVES

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ALEISTER CROWLEY EQ I 1

greedy vampire the blood from your hearts, and breathing into your nostrils the rigid symbols of law and of order, begotten on the death-bed of their understanding. o children of wonder and of fancy, fly to the wild woods whilst yet there is time! back to the mysteries of the shadowy oaks, to the revolt of imagination, to the insurrection of souls, to the moonlit festivals of love: back where the werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the

DAVID ICKE CHILDREN OF THE MATRIX

reveals that the forbears of the nordic peoples under the leadership of thor-indara were also members of the "the seafaring wolf tribe. an irish tribe in ossory were said to become wolf people while attending the yuletide feast or ritual, and they devoured the flesh of cattle as wolves before regaining their human shape. this could all be symbolic or it could be connected to the phenomena of the "werewolf" which, according to some former satanists, do exist. the legends of the "troll" or "trulli" demons also appear to be associated with the amazons or valkeries. this is the root of the word, trull, which means loose woman and the troll could have been a pagan "hag" or earth-priestess. norse myth says that the trolls waited under bridges waiting to eat those who crossed without making an of

DEMONIC BIBLE

of my blood that i may become like you, that i may become one of the undead, one with the forces of darkness. come forth, dracula, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, dracula, and manifest thyself (drink from chalice) invocation of lycanthrope (or ritual to become a werewolf) lycanthrope, i invoke thee. lycanthrope, i summon thee. lycanthrope, i conjure thee. come forth, lycanthrope, and manifest thyself within this body, this temple which i have prepared. come forth, lycanthrope, and manifest thyself. eat of my flesh that i may become like you, that i may become one of the undead, one with the forces of darkness. come forth, lycanthrope, and manifest thyself

DONALDTYSON WEREWOLF

s imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the modern cinematic myth of the werewolf states that a person bitten by a werewolf who lives becomes under the light of the full moon a werewolf, which is to say a creature with an overall human shape, but covered in wolf's fur and wi

ut werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the modern cinematic myth of the werewolf states that a person bitten by a werewolf who lives becomes under the light of the full moon a werewolf, which is to say a creature with an overall human shape, but covered in wolf's fur and with a head and limbs that resemble those of a wolf. a movie werewolf has glowing eyes, elongated canine teeth, a hairy face, and claws on its feet and hands. usually it cannot speak, although more recent werewolf films have talking werewolves. as the night of the full moon approaches, persons infected by the werewolf's bite becomes increasingly restless and savage. under the pale light of the full lunar orb they transform into the same kind of hairy monste

em, and go loping off into the night in search of human prey. once the night of the full moon is past, werewolves revert to their ordinary human form and retain little or no recollection of what they did during their wolf phase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more often wolf-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on

-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, their slightly elongated canine teeth, and the fact that their third or ring finger is longer than their middle finger. they are said to have hairy palms. when a werewolf is injured in its wolf form, it retains the injury after transforming back to its human form, but its increased vitality causes it to heal much more quickly than an ordinary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the perso

ality causes it to heal much more quickly than an ordinary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was ad

or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place

s a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place. as i said, the ancient greek myth is essentially the form of the werewolf legend that was used by hollywood. however, the origins of the werewolf are lost in the mists of pre-history. werewolves are only one form of a whole host of were animals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has been a were-beast

is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. where else would all these tales of werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the person suffering from the disorder to believe that he or she is a wolf. victims of lycanthropy growl, bark, crawl on all fours, refuse to wear clothing, eat raw meat, and urinate on the floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and hairy. their madness gave their faces a wi

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fasts, rigid austerities, and severe penances practiced by christian ascetics and penitents. the saints regularly saw visions, and were attended by guardian angels, as well as being harassed by the unwelcome attention of demons, or of their master, the devil. these beliefs continued into the middle ages, when, without decreasing in vigor, they began to assume a more romantic aspect. the witch and werewolf superstitions led to many tales of animal apparitions. the poltergeist flourished in a congenial atmosphere. vampires were familiar in slavonic and african lands, and analogous beings such as the incubus and succubus were widespread throughout northern and western europe. in the northern countries, familiar spirits or goblins, similar to the roman lares, or the wicked and mischievous lemu

pt to know the future. london: rider, 1984. virgil. virgil: the pastoral poems. translated by e. v. reiu. harmondsworth, uk: penguin, 1967. baian (or baianus) son of simeon, king of the bulgarians of 970 c.e, and a mighty magician, who was said to transform himself into a wolf whenever he desired. he could also adopt other shapes and render himself invisible. a primary example of what is termed a werewolf, he is alluded to by jean de nynauld in his book de la lycanthropie (paris, 1615. bailey, alice a(nne (latrobe-bateman (1880.1949) a noted theosophist who later founded her own arcane school of esoteric teaching. bailey was born june 16, 1880, in manchester, england. an unhappy childhood led her to attempt suicide; however, at the age of 15, a mysterious stranger wearing a turban walked i

jeanette an alleged sorceress of the basque district of labourd in france, who was said to have been transported to the witches sabbat by the devil in the form of a goat. as punishment she was suspended in midair head downward. she was one of thousands of supposed witches persecuted through the efforts of witch-hunter pierre de lancre in the early seventeenth century. bisclaveret the name of the werewolf in brittany. it was believed to be a human being transformed by magic into a fearsome mandevouring beast that roamed about the woods, seeking people to kill. bisson, juliette (madame alexandre bisson) sculptress and wife of french playwright alexandre bisson. the bissons conducted a series of seances between 1909 and 1913 with the celebrated materialization medium marthe beraud (known as

nstrated that spirits have communication with mankind, and he traced the various characteristics and forms that distinguish good spirits from evil. his topics include the methods of diabolic prophecy and communication; evocation of evil existences; of pacts with the devil; of journeys through the air to the sorcerers sabbath; of infernal ecstasies; of spells by which one may change himself into a werewolf, and of carnal communion with an incubus or succubus. the third book explains how to prevent the work of sorcerers and obviate their charms and enchantments, and the fourth divulges the manner in which sorcerers may be known. he concluded his study by refuting the work of johan weyer, or wierus, who, he asserted, was in error in believing that sorcerers were fools and people of unsound mi

photographs organization concerned with research on psychic photography. it continued the work first launched by the society for the study of supernormal pictures, which was dissolved in 1923. its archives contained a wide range of examples, ranging from mumler s spirit photography of the 1860s to photographs of paranormal or psychic phenomena. current address unknown. burgot, pierre (d. 1521) a werewolf burned at besancon, france, in 1521 together with michel verdun. in his confession, burgot stated that 19 years earlier he had been collecting his flock of sheep during a great thunderstorm, when he was accosted by three demon horsemen, clad in black. one of these demons asked what troubled him, to which burgot replied that he was afraid that his sheep might be attacked by wild beasts. th

he demon. later, in company with michel verdun, he attended a sabbat of warlocks, where he stripped naked and was anointed with an unguent, after which his limbs became hairy and his feet like those of a beast. verdun also changed his form, and they both ran like the wind. in the shape of wolves they pursued and attacked children and committed other hideous crimes. sources: summers, montague. the werewolf. london, kegan paul, trench, trubner, 1933. reprint, new hyde park, n.y: university books, 1966. burgoyne, thomas h (1855.1894) thomas h. burgoyne, an astrologer and founder of the hermetic brotherhood of luxor, was born april 14, 1855, and grew up in his native scotland. spontaneously psychic, he claimed that as a child he came into contact with the brotherhood of light, a group of disca

signifies goblin, and they were believed to have the power to inflict all manner of evil on those who refused their request. so the average cambodian, to avert such happenings, used to put his offering of rice or other food in the brushwood to appease the goblins. the pray generally required to have their offerings laid on the winnowing fan that enters so largely into cambodian superstition. the werewolf, both male and female, struck terror into the hearts of the people. by the use of certain magical rites and formulae, people could be endowed with supernatural powers, such as the ability to swallow dishes, and thereupon change into werewolves. women who had been rubbed with oil a wizard had consecrated were said to lose their reason and to flee away to the woods. they retained their huma

during that time a man underwent the same process of being rubbed with consecrated oil, followed the woman to the woods, and struck her on the head with a heavy bar, then the cambodians claimed she would recover her reason and return home. if, on the other hand, no such drastic remedy was to be found, at the end of seven days the woman would turn into a tigress. in order to cure a man of being a werewolf, one should strike him on the shoulder with a hook. the cambodians believed that ghosts issued from dead bodies during the process of decomposition. when this ceased the ghosts were no longer seen, and the remains changed into owls and other nocturnal birds. most hideous of all the evil spirits were the srei ap, or ghouls, who, represented only by head and alimentary canal, prowled nightl

and artifacts. the club is organized into a number of divisions, including the research referral centre, dracula press, vampire bookshop, booksearch, the moldavian marketplace, dracula world enterprises, the vampire institute, vampire pen friends network, and the bram stoker memorial association. young members (age 16 and under) are enrolled in vampires are us, the junior division. there are also werewolf in fact, fiction, and fantasy and international frankenstein society divisions. the 5,000-member club publishes four newsletters: the dracula news-journal, bites& pieces, leterzine, and undead undulations. address: 29 washington square w, penthouse n, new york, ny 10011. sources: polidori, john, et al. the count dracula fan club book of vampire stories. chicago: adams press, 1980. youngso

al resolution the council of the royal society expressed its regret over this statement) many other scientists questioned the experiments on every conceivable ground. balfour stewart in nature (july 3, 1871) referred to the illusions produced by mesmerists and conjectured that the observers had been fooled. e. b. tyler quoted alfred russel wallace, who suggested, for a different purpose, that the werewolf superstition might have been due to mesmeric influence. extending the suggestion to spiritualistic marvels, he conjectured that home and agnes guppy might have been werewolves, capable of influencing sensitive spectators. but nothing could shake crookes belief in the accuracy of his scientific observations. he continued his experiments, and in an article in the january 1874 issue of the q

ity books, 1960. the vampire in europe. london: routledge, kegan paul, trench, trubner, 1929. reprint, new hyde park, n.y: university books, 1966. wolf, leonard. the annotated dracula. new york: clarkson n. potter, 1975. the dracula society founded in britain october 23, 1973, by bernard davies and bruce wightman to promote the study and appreciation of the life and works of bram stoker; vampire, werewolf, and monster themes in fiction; stage and movie adaptations of dracula, frankenstein, and their derivatives; the sources of stoker and similar writers; and possible links between fictional and encyclopedia of occultism& parapsychology. 5th ed. the dracula society 447 historical persons and places concerned with gothic literature. honorary life members of the society include christopher le

kens (1812.1870, william morris (1836.1896, and robert louis stevenson (1850.1894. hogg, known as the ettrick shepherd, was a peasant poet and protege of sir walter scott. hogg s the private memoirs and confessions of a justified sinner (1824) is a strange and powerful story of diabolical split personality. frederick marryat s snarleyyow, or the dog fiend (1836) contains an episode dealing with a werewolf, often reprinted as a self-contained story; the phantom ship (1839) is based on the flying dutchman legend. lytton published some classic supernatural stories, including the thrilling the haunted and the haunters (1859, originally titled the house and the brain. his book zanoni (1842) is concerned with a secret occult society; the coming race (1871) portrays an underground race. dickens w

llan. the mediums book (experimental spiritism. london, 1876. michelet, jules. the sorceress. london, 1905. reprinted as satanism and witchcraft. wehman, 1939. richet, charles. thirty years of psychical research. london: w. collins sons, 1923. reprint, new york: arno press, 1975. summers, montague. the geography of witchcraft. london, 1927. reprint, new hyde park, n.y: university books, 1958. the werewolf. london, 1933. reprint, new hyde park, n.y: university books, 1966. yram [marcel louis forhan. practical astral projection. london: rider, 1935. reprint, new york: samuel weiser, n.d. franck (or frank, sebastian (ca. 1499.ca. 1543) sixteenth-century visionary and freethinker. in 1531 he published the treatise l arbu de la science du bien et du mal, dont adam a mange la mort, et dont encor

1598 attacked two children who were picking wild strawberries. one of the children, a four-year-old boy, defended his sister with a knife, but perrenette wrenched the knife from him and gashed his throat. he died of the wound after communicating the news that the wolf had human hands. perrenette was found in the vicinity and torn to pieces by the enraged villagers. antoinette confessed to being a werewolf, and also to sleeping with the devil (who had taken the form of a goat, attending a sabbat, and producing magical hailstorms. her brother pierre was also accused of making hailstones, luring children to a sabbat, turning himself into a wolf, and killing and eating people. he stated that satan clothed them as wolves and that they hunted on all fours. pierre s son georges also confessed to

logy and important official at the august british museum library was secretly fascinated by astrology. however, he not only studied early accounts of this subject but also experimented himself with research on the association of planetary positions with mental illness. he published his findings under the pseudonym a. g. trent (an anagram of his own name. garnier, gilles (d. 1574) notorious french werewolf of the dole area of france- comte during the sixteenth century and a classic instance of lycanthropy. following an epidemic of attacks on young children in 1573, garnier and his wife were arrested and tried as werewolves. garnier confessed that he had killed a 12-year-old boy and was about to eat his flesh but was interrupted by villagers. garnier and the villagers testified that garnier

of people, sucking them, and then replacing them. all this undoubtedly illustrates, as in ancient france and germany, and probably also in the slavonic countries, the manner in which the witch and vampire were believed to be essentially one and the same. in india the archwitch ralaratri, or black night has the joined eyebrows, large cheeks, widelyparted lips, and projecting teeth, of the slavonic werewolf and is a veritable vampire. but she also possesses the powers of ordinary witchcraft.second-sight, the making of philters, the control of tempests, the evil eye, and so forth. witches also took animal forms, especially those of tigers, and stories of trials are related at which people gave evidence that they had tracked certain tigers to their lairs, which upon entering they had found ten

possessed an animal form, which could be entered at death or at will. this transformation was effected either by magic or natural agency. as mentioned, the wolf was a common form of animal transformation in europe. in ancient greece, the belief was associated with the dog, which took the place of the wolf. other similar beliefs have been found in india and java. in the former country we find the werewolf in a kind of vampire form. magical transformation the seventeenth-century writer louis guyon related the history of an enchanter who used to change himself into different beasts: certain people persuaded ferdinand, first emperor of that name, to command the presence of a polish enchanter and magician in the town of nuremberg to learn the result of a difference he had with the turks, conce

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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e formed part of an object continues to form part of it. thus, if a magician can obtain a portion of a person s hair, he can work harm upon that person through the invisible bonds that are believed to extend between the individual and the hair in the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordi

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

ls and spirit guides: true accounts of benevolent beings from the other side. new york: signet, 1998. he walks with me: true encounters with jesus. new york: signet, 1998. revelation: the divine fire. englewood cliffs, n.j: prentice-hall, 1973. the seed. new york: berkley books, 1983. steen, douglas encyclopedia of occultism& parapsychology. 5th ed. 1490. shadow world. new york: signet, 2000. the werewolf book: the encyclopedia of shape-shifting beings. detroit: visible ink press, 1999. steiger, brad, and sherry h. steiger. mother mary speaks to us. n.p: n a l, 1997. steiger, brad, and joan whritenour. new ufo breakthrough. new york: award, 1968. steiner, rudolf (1861.1925) founder of the anthroposophical society. he was born on february 27, 1861, at kraljevic, austria, but a year later hi

geography of witchcraft (1927. he moved on to complete his massive surveys of vampirism: the vampire: his kith and kin (1928) and the vampire in europe (1929. he also edited english editions of malleus maleficarum (the witches hammer, 1928, compendium maleficarum (1929, demonolatry (1930, and reginald scot s the discoverie of witchcraft (1930. his occult interests continued with his study of the werewolf (1933) and witchcraft and black magic (1946. summers wrote as a conservative catholic who retained pre- enlightenment views concerning the reality of evil supernaturalism. such views distracted from his otherwise scholarly perspectives on witchcraft and vampires, both of which he believed existed. summers died august 10, 1948, in england. he wrote an autobiographical study, which was publ

w hyde park, n.y: university books, 1964. summers, montague. the galanty show. london: cecil woolf, 1980. geography of witchcraft. london, 1927. the gothic quest: a history of the gothic novel. 1938. reprint, london: fortune press, 1950. a history of demonology and witchcraft. new york: alfred a. knopf, 1926. the vampire: his kith and kin. london: routledge, kegan paul, trench, trubner, 1928. the werewolf. london: kegan paul, trench, trubner, 1933. summit lighthouse see church universal and triumphant summons by the dying it was once maintained by theologians that if anyone who was unjustly accused or persecuted should, with his dying breath, summon his oppressor to appear before the supreme tribunal, the person thus summoned would die on the day fixed by his innocent victim. thus the gran

pirism, but it was by no means confined there. in russia and the ukraine it was believed that vampires were generally wizards or sorcerers, but in bulgaria and serbia it was thought that any corpse over which a cat or a dog jumped or over which a bird flew was liable to become a vampire. in greece, a vampire was known as a broncolaia or bourkabakos, which was identified with the slavonic name for werewolf, vlkodlak, or vukodlak. the vampire, too, was often supposed to steal the heart of his victim and to roast it over a slow fire, thus causing interminable amorous longings. marks of vampirism vampirism is said to be epidemic in character: where one instance is discovered it is almost invariably followed by several others. it is believed that the victim of a vampire pines away and dies and

nd i have long been striving to turn thee from the course thou hast embraced. verdelet said to be a demon of the second order, master of ceremonies at the infernal court. he was charged with the transport of witches to the sabbat. he took the names of master persil, sante-buisson, and other names of a pleasant sound, so as to entice women into his snares. verdun, michel (d. 1521) a self-confessed werewolf, burned at besancon, france, in 1521 together with his accomplice pierre burgot. they had stated that they had stripped naked and anointed themselves with a certain unguent, after which they changed shape and became werewolves, hunting and attacking children and adults. verdun was discovered after attacking a traveler who wounded him while in animal form. following the trail of the wounde

ointed themselves with a certain unguent, after which they changed shape and became werewolves, hunting and attacking children and adults. verdun was discovered after attacking a traveler who wounded him while in animal form. following the trail of the wounded creature, the traveler discovered verdun, who had returned to human form, with his wife bathing the wound. sources: summers, montague. the werewolf. london, 1933. reprint, new york: university books, 1966. la verite (journal) nineteenth-century spiritualist journal published in lyons, france. verograph one of various modern devices for experimenting with aura-electronics or kirlian photography. it is small enough to be conveniently portable. veronica a religious term for a cloth bearing the likeness of jesus imprinted miraculously. t

ger which stalks the forests of the north in search of lone indians, halfbreeds, or white men to consume. it may take the form of a cannibalistic indian who breathes flames. or it may assume the guise of a supernatural spirit with a heart of ice that flies through the night skies in search of a victim to satisfy its craving for human flesh. like the vampire, it feasts on flesh and blood. like the werewolf, it shape-changes at will. colombo lists some 37 variant forms of the word windigo or wendigo and states that the first appearance of the word in print appears to be in an account by the french traveler bacqueville de la potherie in 1722, when it appeared as onaouientagos. the word derives from the algonquian indian root witiku meaning evil spirit or cannibal. legends of the encyclopedia

d alberta. the wendigo is said to inhabit a large territory bounded by the atlantic ocean in the east, the arctic ocean in the north, and the rocky mountains in the west. according to algonquian belief, a human being may turn windigo through an act of cannibalism, being in the presence of the demon, or the sorcery of a shaman. such transformation has much in common with legends of the vampire and werewolf. sources: colombo, john r, ed. windigo: an anthology of facts and fantastic fiction. lincoln: university of nebraska press, 1982. wenzl, aloys (1887) philosopher active in the field of parapsychology. he was born on january 25, 1887, in munich, germany, and studied at the university of munich (ph.d, 1912. he was a lecturer in philosophy and psychology at the university of munich (1926.38

ne. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. scarabaeus [thorstein wereide. mysteriesamfund (mystery societies. n.p, 1948. wereide, thorstein. byggesamfund (building societies. n.p, 1956. medium or murderess. tomorrow (winter 1957. menneskets metafysikk (the metaphysics of man. n.p, 1953. norway s human doubles. tomorrow (winter 1955. werewolf a human temporarily or permanently transformed into a wolf, from the anglo-saxon wer (man) and wulf (wolf. it is a term used in the phenomenon of lycanthropy, which in ancient and medieval times was of very frequent occurrence. it was in europe, where the wolf was one of the largest carnivorous animals, that the superstition became prevalent. similar tales in other countries usually intro

nsformation into a wolf survives today in the greek word vrkolaka (and its slavic equivalents, derived from the old slavic word for wolf-pelt, though the term is now applied to a form of vampire. it has been suggested that as the people settled into an agricultural life, the wolf lost its positive associations and became the outlaw animal many still consider it today. thus the vrkolaka became the werewolf. werewolf itself is an old english term meaning shape-shifter, probably derived from older germanic roots. the oldest account of a man changing into a wolf came from greek writings. lycaon (from whom the term lycanthropy is derived) was changed into a wolf by zeus, whom the unfortunate lycaon had displeased. the nature of the werewolf there were two kinds of werewolves: voluntary and invo

all the nature of a wild beast, devouring her own children and those of strangers; wandering at night, undeterred by locks, bolts, or bars; returning only in the morning to resume her human form. french romance literature often mentions werewolves, and there are complete romances on the theme, such as the lais du bisclavret of marie de france and the guillaume de palerne (known as william and the werewolf) of the twelfth century. however, in such romances the werewolf was the innocent victim of magic, rather than a dangerous cannibal. many werewolves were said to be innocent persons suffering through the witchcraft of others. to regain their true form it was necessary for them to kneel in one spot for a hundred years, to lose three drops of blood, to be hailed as a werewolf, to have the si

e low countries, with the whole trial signed by the judge and the clerks, of a wolf, which was struck by an arrow on the thigh, and afterwards found himself in bed, with the arrow (which he had torn out, on regaining his human shape, and the arrow was recognised by him who had fired it.the time and place testified by the confession of the person. encyclopedia of occultism& parapsychology. 5th ed. werewolf 1659 garnier, tried and condemned by the parliament of dole, being in the shape of a werewolf, caught a girl of ten or twelve years in a vineyard of chastenoy, a quarter of a league from dole, and having slain her with his teeth and claw-like hands, he ate part of her flesh and carried the rest to his wife. a month later, in the same form, he took another girl, and would have eaten her al

wer. some cases of lycanthropy may have been a cover for a perverse appetite for drinking blood or eating human flesh, but it is also possible that there were cases of psychic transformations, in which the astral double of a lycanthrope was projected in the form of a beast, similar to other stories of witches and wizards attacking their victims in an astral form. modern attempts to understand the werewolf have opted for a psychological approach, one exception being robert eisler, who has explained it in terms of the cycles of human violence that have been a part of social existence since time began. richard noll has gathered a variety of reports of modern werewolves, whom psychologists see as people under the delusion that s/he has been transformed into an animal. another aspect of lycanth

formed into an animal. another aspect of lycanthropy is the romulus and remus theme of abandoned children reared by wolves. one classic case of such feral children, as they are termed, is that of the two wolf girls of midnapore, india, who were rescued by the reverend j. a. l. singh in 1942. this case is discussed in detail by charles maclean in his book the wolf children (1978 (see also vampire) werewolf fiction in the middle of the nineteenth century, as other forms of modern horror fiction were emerging, three werewolf novels appeared: hughes the wer-wolf, by sutherland mnzies (a serial published in installment in the 1850s; the wolf-leader (1857; and wagner the wehrwolf, by george w. m. reynold (1857. the latter is considered the fountainhead of modern werewolf fiction, and it was not

he nineteenth century, as other forms of modern horror fiction were emerging, three werewolf novels appeared: hughes the wer-wolf, by sutherland mnzies (a serial published in installment in the 1850s; the wolf-leader (1857; and wagner the wehrwolf, by george w. m. reynold (1857. the latter is considered the fountainhead of modern werewolf fiction, and it was not until 1934 that another noteworthy werewolf novel was published. guy endore s the werewolf of paris was bought by universal studios, who wanted to produce a cinematic version. the screenplay changes the location of the movie, which appeared in 1935 as the werewolf of london. the story was inspired by the true story of francis bertrand, a french noncommissioned officer who in 1848 was convicted of breaking into several paris graveya

he story was inspired by the true story of francis bertrand, a french noncommissioned officer who in 1848 was convicted of breaking into several paris graveyards, and consuming the flesh of several recently buried bodies. his ghoulish activity was transformed into the story of bertrand caullet, the son born as a result of a brief affair between his mother and a priest. he discovered that he was a werewolf when shot with a silver bullet (the now-standard association of werewolves and silver is derived from a scottish belief in the efficacy of silver in killing witches) the werewolf of london was followed by its more famous sequel, the wolf man, starring lon chaney, jr. chaney reappeared in several movies with other universal monsters, but made his next notable appearance in the 1961 remake

with a silver bullet (the now-standard association of werewolves and silver is derived from a scottish belief in the efficacy of silver in killing witches) the werewolf of london was followed by its more famous sequel, the wolf man, starring lon chaney, jr. chaney reappeared in several movies with other universal monsters, but made his next notable appearance in the 1961 remake, the curse of the werewolf. the werewolf became a television star as a character in the early 1960s in the vampire television soap opera dark shadows. since the 1970s the werewolf has become an integral part of a horror genre that has grown spectacularly. while not approaching the popularity of the vampire, new werewolf novels have appeared annually and some, such as whitney streiber s wolfen have become popular mo

wolfen have become popular movies. gary brandner s the howling led to no less than five sequels, most of which were made into movies. the lycanthropy/shape-shifting theme also was prominent in movies like the cat people, which features a woman able to transform into a panther. sources: baring-gould, sabine. the book of were-wolves. london, 1965; new york: causeway books, 1973. cooper, basil. the werewolf in legend, fact and art. new york: st. martin s press, 1977. douglas, adam. the beast within: man, myths and werewolves. london: chapmans, 1992. reprint. london: orion, 1993. dunn, charles w. the foundling and the werewolf: a literary- historical study of guillaume de palerne. toronto: university of toronto press, 1960. eisler, robert. man into wolf: an anthropological interpretation of s

1941. hamel, frank. human animals. london, 1915. university books, 1969. kaigh, frederick. witchcraft& magic of africa. london: richard lesley, 1947. maclean, charles. the wolf children. hill& wang, 1978. noll, richard. vampires, werewolves, and demons. new york: brunner/mazel, 1992. o donnell, elliott. werewolves. london, 1912. rev. ed. new york: wholesale book corp, 1972. summers, montague. the werewolf. london, 1933. university books, 1966. woodward, ian. the werewolf delusion. london& new york: paddington press, 1979. weschcke, carl llewellyn (1930) prominent american astrologer, occultist, publisher, and owner-president of llewellyn publications, st. paul, minnesota, originally founded as llewellyn publishing company by llewellyn george in 1905 in portland, oregon. weschcke was born o

GOETIA LUCIFERIAN

spirit/demon, which initiates through the astral body and dreams. this spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spir

l situation for the one who works with this spirit. in other words, furfur can assist or help destroy the self. he may also be commanded with his 26 legions of spirits to create chaos of a somewhat destructive nature in another. i marchosias marchosias is a mighty marquis who appears in the form of a wolf having wings with a serpent s tail, as this spirit appears it vomits flames. marchosias is a werewolf daemon having been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

making miraculous apparatus (pp. 907. 1091, imperfect creation is destitute of it. 2 quidam (judaeorum) ad similitudinem episcopi (eberhardi treverensis, in 11th cent) ceream imaginem lycnis interpositam facientes, elericum ut eam baptizaret pecunia corruperunt, quam ipso sabbato accenderunt; qua jam ex parte media consumpta, episcopus coepit graviter inflrmari, et obiit (hist. trev. wax figure. werewolf. 1093' compare horace, epoj. 17, 7g' movere cercas imagines' theocritus 2, 28 has the toax-meliing very plainly? rovrov rov kapov iyod aiiv batfmovc rako, w? takoiff' vtt' ep(ot0magic figure (terque haec altaria circum effigiem duco) seems to be made of liiue and icax (see suppl. an ancient custom, very similar to this of hang

i xi;/co9 ryiverat riixepa; oxlya, kal avtlmagic. mela 2, 1. augustine civ. dei 18^ 17 'his ego saepe lupum fieri efc se condere silvis moerin. vidi/ virg. eel. 8^ 97. a man distinguished by this gift or malady was called 'xvkavopwtto'i a word-formation to which the as. tvereiviilf (leges canuti, schmid 1, 148, engl, werewolf, exactly corresponds; goth, vairavulfs? ohgr. werawolf? mhg. poets have no werewolf. the on. uses vargr alone (ra. 733. reinh. xxxvii, verulfr in sn. 214' is a sword's name, the swed. dan. varulf, varulv, seem formed on a romance or german model. i find werwolf rrat in burchard (sup. 0, p. 198; though boniface before him couples' strigas et fidos lupos credere (serm, in mart, et dur. 9, 2

fr. bleiz, wolf, and den-vleiz, man-wolf (fr. den, man, greh-vleiz (femme-loup; hisdaveret in marie de france 1, 1 78 is apparently a corruption of hleizgarv, as the norman garwal is of guarivolf. the pol. wilkolah, wilhoieli, boh. ivlkodlal; strictly means wolf-haired, and suggests the hairy wood-sprite, p. 480. the serv. vujcodlac signifies a vampire. from wilks (wolf) the letton forms wilkats (werewolf, wilkascha radda ds. 1644. our oldest native notions make the assumption of wolf-shape depend on arraying oneself in a ^volf-helt or wolf-shirt (ulfa-hamr, as translation into a swan does on putting on the swan-shift or swan-ring (p. 427-8^ one who wears a wolf-belt, ulfhamr, is called in ohg. wolfhetan, on. idfhe&inn (the ^b repres. an orig. d; especially do raging berserkir become ulfhe

orig. d; especially do raging berserkir become ulfhe&air \q\v hof^u vargstakkar fyrir brynjur' vatnsdoela saga 36 ^berserkir \q\v varu kallasir ulfhiedar (r. ulfhesnir' grettissaga 32. we also find a man's name tjlfhe&inn, and ohg. wolfhetan, mb. 28, nos. 1 among the ^sopian fables is a merry gest (cor. 425. fur. 423: a thief pretends to his host, that when he has yawned three times, he becomes a werewolf &tav ovv xacr^tj^w rpeis (3oxds, yivo/j.ai xvkos ecrdiuiv dvdpwtrovs; the timid host runs away, and the rogue gets possession of his garment. petronius in sat. 62 mentions a peculiar method of metamorphosis' qle circumminxit vestimenta sua, et subito luiyus factus est; vestimenta lapidea facta sunt' conf. cap. 57' si circumminxero ilium, nesciet qua fugiat" the girdle was an essential art

garment. petronius in sat. 62 mentions a peculiar method of metamorphosis' qle circumminxit vestimenta sua, et subito luiyus factus est; vestimenta lapidea facta sunt' conf. cap. 57' si circumminxero ilium, nesciet qua fugiat" the girdle was an essential article of dress, and early ages ascribe to it other magic influences: e.g. thor's divine strength lay in his girdle (megiugior's, fem, sn. 26. werewolf. 1095 52. 246. apart from wolves, we have biarnhesinn, geithesinn, i.e. dressed in a bearskin, goatskin; as a proper name, both biarnhed'inn, landn. 45, and a simple ee&lnn, ancestor of the hiactningar, as. heodeningas fr. heden or heoden. the vowel is therefore e (not e, and we must suppose a lost verb ohg. hetan, hat, pi. hatum, goth, hidan, had, hedum. lye quotes a' heden, casla' meani

ch margareit' the wolf disappeared, and the woman stood naked in the field (hess. folktale. 1096 magic. over it, the bride^ bridegroom and six bridesmen were turned into werewolves. they fled from the cottage, and for three years ran howling round the witch's house. at length the day of their deliverance came. the witch bi'ought a pelisse with the fur turned outwards, and as soon as she covered a werewolf with it, his human shape returned; the covering reached over the bridegroom's body, all but the tail, so he became a man again, but kept the wolfs tail. schafarik (slow. st. 1, 167) observes, that in a very marked degree these wolf-stories are native to volhynia and white russia, and thence draws an argument for his opinion that the neuri were a slavic race. according to the french lai de

il. from the witch-records of lorrain we learn, that when stalks of grass were pulled up, blessed and thrown against a tree, wolves sprang forth, and immediately fell upon the flock; remigius pp. 152. 162 leaves it doubtful whether the men that threw the grass themselves turned into wolves, but from p. 261 we can think no otherwise. bodin's deemonomanie (fischart's transl. p. 120 seq) has several werewolf stories. rhenish and westphalian superstition makes men alone become wolves; maids and matrons change into an iltterlock (uddered buck, hermaphrodite: an uncanny old hag is called' the cursed utterboch' according to a peculiar danish superstition (k, 167, if a bride uses a certain specified charm to secure painless labour, her sons become vdr' but he begs people to keep his clothes safe f

ecified charm to secure painless labour, her sons become vdr' but he begs people to keep his clothes safe for him 'ma despoille me gardez' as in the aesopian fable: seofiai aov 'iva (pvxd^ris to, ifxatlo, fiov. 2 i have not read the o.e. tale of william and the \yerewolf in hartshorne's anc. metr. tales. wolf. bear. cat. 1097 iilve, her daughters marer (nightmares. thiele 1, 133 remarks, that the werewolf goes in human shape by day, yet so that his eyebrows grow together over the nose/ but at a certain time ofnight he turns into a three-legged dog, and can only be set free by some one calling him 'werewolf' burchard's account also seems to make lycanthropy something innate to man (see suppl) that a change of the human form into that of the hear should also be familiar to norse antiquity, i

witches and guarding against them (see suppl. these are the most distinctive phenomena in the world of magic. many, indeed most magic appliances run over into superstition, between which and magic proper it is impossible to draw a fixed boundary. i have indeed put forward, as a distinguishing mark of sorcery, the malicious design to do mischief^ a peasant was driving his waggon one night, when a werewolf approached. to disenchant him, the man had the presence of mind instantly to tie his fire-steel to the lash of his whip, and fling it over the wolf's head, keeping the whip in his hand. but the wolf caught the steel, and the peasant had to save himself by speedy flight. 1104 magic. and it does seem to have resulted from inverting the wholesome use of occult forces in nature (pretty much a

ng double; h. sachs names it' der plerr, augenplerr' ii. 2, 27. iii. 3, 9. iv. 3, 13^ and we still say 'die hlerr kriegen' to be lost in amazement [blurred. eating chervil is supposed to produce this doubleness of vision, fragm. 37. garg. 148. a finnic song makes an old woman, launawatar (schroter p. 48 seq) or louhiatar (kalev. 25, 107) become the mother of nine sons (like the nine holden above: werewolf, snake, risi, lizard, nightmare, joint-ache, gout, spleen, gripes. these maladies then are brothers of baneful monsters; and in the song the last-named disorder is singled out for exorcism. the mod. greeks picture the smallpox as a woman frightful to children, and euphemistically name her crvyx^^peixevrj indulgent, exorable (conf. on. eir, or more commonly euxoyia one to be praised and bl

-bast, and it is commonly applied as a healing drug (hofer 3, 135. an as. tiwes-wudu, tiges-wudu, tiges-lind is readily inferred. now whether daphne and peeonia be related or distinct, matters nothing to their mythical analogy; pliny says the peony was also called pentorobon, irevropo^ov, from its bearing four or five peas; its boh. name is wlci lyko, i.e. wolfs hast, fr. garo^i, i.e. loup-garou, werewolf. 1 will now pick out a few remarkable names of plants from f. magnusen's lex. 758-9. the viola martis, fr. violette de mars, is in iceland called ty.s-fiola, t/yrs-fiola: this may be a mere translation of the latin name, which alludes more to the month than the god, like our own marz-viole. there is more in the norw. tijri-hialm or tjwr-ldalm, thoralm, thor-hat for aconitum or monk^s-hood

MASTERING WITCHCRAFT

r, on occasions, being that of the coven totem. this process of "sending forth the fetch" is identical to that of present-day practices of astral, or etheric, projection. the fetch itself may be perceived with the inner vision of the victim or, on very rare occasions, with his physical eyes should he or the antagonist be in any way a "materializing medium" this is the basis for the legends of the werewolf and the vampire. both of these creatures represent the materialized witch power of the practitioner through which he acts using the shape as a vehicle for his own consciousness. in cases of the legendary werewolf, the ensouling desires of the projector would be those of destructive rage, while in those of the equally famous vampire, incubus, and succubus, they would be lust. the artificia

s or watcher only in that the witch transfers her consciousness to the former and not the latter, and that the first relies solely on witch power and the powers of the deep mind, while the latter usually involves the implications of some further exterior agency, whether of demonic or elemental nature. tradition has it that when a habitue of "sending forth the fetch" happens to die, the vampire or werewolf personality can live on as a self-perpetuating robot, a psychic fragment of the original owner, maintaining its existence by feeding upon the magnetism of the unsuspecting living while they sleep. this witch practice has given rise to that body of lore known as lycanthropy, complete with all its traditional methods of dispatching such creatures- wooden stakes, silver bullets, and the like

MICHAEL FORD A RITE OF THE WEREWOLF

ied of her children who seek her out and who labour for her as for hid treasure. it remains with the craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of init

ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for no

sed on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment

e of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly, having a belt made of wolf skin or possibly even fake wolf fur. the point is that the imagination may be excited to allow this

zor sharp fangs, your throat issuing bestial growls and howls. as your limbs extend and grow, gray matted fur will grow all over your body, and slowly ears will grow pointed and the hearing will increase ten fold. as your senses are all alive, your face becomes an entangled snout, with your sense of smell becoming more and more intense. in a matter of moments your transformation into a great gray werewolf will be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and g

ota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by

h museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela ford, scorpius nokmet, frater a.s.l, soror teth. 7 night and the witches sabbat -the adversarial foundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assi

MICHAEL FORD BOOK OF CAIN

d darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of w

MICHAEL FORD WITCHMOON

of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the breast of women, and of men and child

12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terr

and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and family honor. the werewolf was not one in the actual form of a wolf, however, but a norseman covered in the skin of a bear or wolf. they would attain a mental-shamanistic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their cult

would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their culture and family. they fought in harmony with nature. there was however a shadowside within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm's everlasting hunger for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to assume the form of the wold during astral projection. the transformation on the astral pl

ial experience. the wolf is an excellent hunter, able to travel long periods without rest and to move virtually soundlessly in the night. it is known that the wolf can run up to fifteen miles an hour for the period of roughly three hours or more. it is not rare for a wolf to cover up to one hundred miles a day when food is scarce during a brutal winter or such "werewolves in european history" the werewolf can exist on the physical plane as well as the astral one. the main difference is the form, on the physical plane the wolf attributes are mental, consisting of heightened senses and physical strength. the face and hands may resemble those of a beast. it is useful to call upon such atavisms when one is in a defensive situation or for physical survival in the extreme cold. i can recall nume

seful to call upon such atavisms when one is in a defensive situation or for physical survival in the extreme cold. i can recall numerous times when i had undertaken some early will training exercises amidst the perils of an extreme winter which often threatened my own personal safety. i had to call upon the wolf then just to carry my mind and body to a heightened sense of strength and power. the werewolf may be invoked with runes or sigils, for which the details are given later in this book. werewolves and such creatures have existed as long as vampires. in france there were "meneurs de loup which were said to lead wolves by playing a bone pipe which would echo the music of the dead. the wolf charmer was by no means a friend of humanity, causing werewolves and servitors to devour any unfo

rsary: this is the self-invoked transformation of the devil of the earth the fire djinn-seraph iblis/azazel who brought the black flame unto humanity. shaitan is the path of luciferian self-liberation from which we grow and expand consciousness, from this path we develop in the darkness and shadow of self. three: path of lycanthropic transformation -meditation unto the transformative state of the werewolf. perform a ritual of the devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of nocturnal flight -the individual will meditate on transformation in the astral an

can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own blood, which should be held in a goblet or chalice not to be drunk, however but to store the life force with which the wolf spirit will be invoked. the chamber or area should be darkened with illu

particular elemental which you are invoking. a circle should be made on the ground, around seven feet in diameter, large enough for one to move about in. this circle should be made counter clock wise and consecrated with the dagger. it is advised that the altar be near this circle, so that one is able to still physically touch the objects on it if necessary. the dagger should be held towards the werewolf sigil which was made earlier, and the following recited: the invocation "hail, hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stea

the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns of night and shade i call thee forth to enter my flesh and make me thy host we are as one in this web of dreams. for this is the manifestation of marchosias; phantoms of shadow and lycanthropic lust; this elemental i now invoke within my essence. from the home of the werewolf, the home of the dead; with this spirit i thee make" begin a visualization and concentration of the werewolf sigil, take the goblet of blood and make two strikes of blood on the sigil. focus upon the sigil and a great wolf spirit forming and entering the surroundings. breathing at a rapid pace is suggested, as it will direct the mind towards an altered state of conscious. upon reaching th

ke two strikes of blood on the sigil. focus upon the sigil and a great wolf spirit forming and entering the surroundings. breathing at a rapid pace is suggested, as it will direct the mind towards an altered state of conscious. upon reaching this state a mantra should be chanted and repeated as many times as you so desire. the mantra should be formed from something simple as "i will become as the werewolf, which if phonetically altered would spell something like "i w l ecom werewolf. this should be recited while focusing upon nothing but the sigil. concentration should cease momentarily for the reciting of the following nocturnal oath "i now have invoked the spirit of the werewolf, which shall enter my subconscious and become flesh, dream flesh is a reality so strong. this oath i give upon

s etc. if possible, take a photograph of these rites, near the altar while you are still in the circle. you may find such surprises as spirit orbs, ghostlike limbs, figures, lines of spirit energy and similar phenomena. once you have entered the ecstasy of evoking the spirit, return once again to your invocation. begin a mantra again which should be the same as the first mentioned one("i w'l ecom werewolf, focus with all concentration attainable upon the personal sigil, which you have consecrated in your blood. upon the climax of words and self congress the sigil should be destroyed by fire and a banishing by laughter performed. you may wish to perform a banishing ritual of the pentagram or hexagram, depending of course on personal preference. once the sigil is destroyed, toss the ashes in

am, depending of course on personal preference. once the sigil is destroyed, toss the ashes into the wind and go forth in the web of dreams. you will begin noticing astral/dream transformations and huntings. others seeking lycanthropic desires will call or come to you on the night side. nightly exchanges of astral blood and sexual union in the form of the beast are not uncommon for the initiated. werewolf in day side flesh the art of lycanthropy can be utilized on a day side level as well. i have found after destroying the consecrated sigil that, when the need arises, i am able to awaken that atavism if i choose. the result has been an increase in physical strength for endurance purposes, in sexual congress, and in running long distances; as well as developing an excellent sense of directi

gil should be consecrated in advance of the rite with sexual fluid, the result of focus upon the object until climax. once this is done, several drops of your own blood should be dropped on the center of the sigil. it is recommended that one does not think about the sigil in the time period after the initial consecration. it should then sit for roughly 24 hours before the actual rite. rite of the werewolf this rite is ideal for drawing in of energy in its raw, physical form. the shadow shapes, which will inhabit the self and thus have their being, are of your darkest desires, the gray wolf of the subconscious made flesh. the finest degree of control must be practiced, as all is dependent on your individual strength. the sigil should be upon the altar which is located near the triangle. if

urther develop the will as it is. the rite can also be performed with the purpose of astral projection, assuming the dream flesh in its most bestial form. suddenly hold yourself still on all levels, do not move your limbs in a chaotic frenzy. simply hold the self in check, allowing a strange sense of calm to overtake your rapid beating heart. recite "it is my will to assume the dream flesh of the werewolf, in which i shall ascend and explore the night in its beauty! so it is to be" one should now burn the sigil of desire, cast it to the night spirits and the elementals which you have created with pure desire and belief. allow the circle around your being to send forth this now subconscious desire once and for all. you must now forget it. all reminders should fly with the smoke out of the w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tanic edifices in mankindshistory) has spent literally billions of dollars to give mankind a false notion of magic and theblack arts. their efforts and expenditure go into the making and purveying of popular musicand movies which are exploitative and gratuitous and which generate deviant messages aboutthe nature of satanism. the famous black and white classic horror movies (dracula, themummy, the werewolf, and invisible man, etc, the b movies of the 50s and 60s, and theserpents in the streets98atlantis, alien visitation, and genetic manipulation slasher or occult movies (the exorcist, friday 13th, halloween, evil dead, poltergeist, theshining, etc) of more recent times, are perfect examples of their artifice. along with certainpopular genres of music which have occult themes and imagery (w

MICHAEL W FORD THE VAMPIRE GATE

ong from without harming your subjects own astral energy. balance and know your limitations. astral forms- hag sexual desire the hag inspires nightmares and the vampire who projects in this form causes terror in the victim which spills out astral energy, the hag then drains this energy before releasing and flying out. think about your flesh wrinkling, graying in color, eyes burning black. wolf or werewolf-intense sexual desire and lust or aggression. lycanthropy is aggression and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued exis

MICHAEL W FORD NOX UMBRA

kull, we then each kissed the skull in the honor of the dead, to the honor of lilith/hecate and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essen

a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symbolic of the belt given to the initiate by the devil, and is made of wolf skin. in modern times, wolves are a precious and beautiful animal, which should be respected. a replacement wolf belt may be made from leather, with sigils scribed into it which hold the sigillic wisdom of the beast. if one if fortunate enough, a belt buckle with the

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

d, and i am of lucifer ian birth. i am both light and darkness, the essence of the opposer within. witness this rite of passage noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth oiled in previous scents of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman

you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth oiled in previous scents of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my form shall change in the night to the mighty shade of the beast i shall assume darkness in the flesh, tonight i shall become" put now the mask of transformation and the wolf belt. envision and imagine now your form changing..gray hair covering your body, your eyes changing to white and then to a predatory yellow or black, your teeth lengthening into sharp a

arkness and flame of the sabbat. the gates of arezura is the initiatory point of which "i" is revealed and may become. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

remote regions of transylvania who, in order to sustain their monstrous existence, would leave their tombs at midnight to drink the blood of young virgins. a girl, once bitten, would become a virgin of the undead and, her eyes burning with a dark desire, was forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing out the throats of his victims, and feasting on their blood. another name for this was lycanthropy. the werewolf was both man and monster the paradox. the fear of witchcraft most people are paranoid that you will use witchcraft either to gain control of them or place a curse upon their heads, and

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

tories of werewolves. these accounts are so well attested that, with a view to their explanation, sceptical science has recourse to furious mania and masquerading as animals. but such hypotheses are puerile and account for nothing. let us turn elsewhere for the secret of the phenomena which have been observed on this subject and begin with establishing (1) that no person has ever been killed by a werewolf, except by suffocation, without effusion of blood and without wounds (2) that werewolves, though tracked, pursued and even maimed, have never been killed on the spot (3) that persons suspected of these transformations have always been found at home, after a werewolf chase, more or less broken up, sometimes dying, but invariably in their natural form. let us next establish phenomena of a d

instant and cause immediate death. the form of our sidereal body is in correspondence with the habitual condition of our thoughts, and it modifies, in the long run, the characteristics of the material body. 70 the doctrine of transcendental magic that is why swedenborg, in his somnambulistic intuitions, frequently beheld spirits in the shape of various animals. let us now make bold to say that a werewolf is nothing else but the sidereal body of a man whose savage and sanguinary instincts are typified by the wolf; who, further, whilst his phantom wanders over the country, is sleeping painfully in his bed and dreams that he is a wolf indeed. what makes the werewolf visible is the almost somnambulistic excitement caused by the fright of those who behold it, or else the tendency, more particu

e country, is sleeping painfully in his bed and dreams that he is a wolf indeed. what makes the werewolf visible is the almost somnambulistic excitement caused by the fright of those who behold it, or else the tendency, more particularly in simple country persons, to enter into direct communication with the astral light, which is the common medium of visions and dreams. the hurts inflicted on the werewolf do actually wound the sleeping person by an odic and sympathetic congestion of the astral light, and by correspondence between the immaterial and material body. many persons will believe that they are dreaming when they read such things as these, and may ask whether we are really awake ourselves; but we need only request men of science to reflect upon the phenomena of gestation and upon t

ROBERT KIRK WALKER BETWEEN WORLDS

at least as far as it was published, is found in appendix 1, drawn from de quincey's suspiria de profundis. page 27 and albeit were-wolves and witches true bodies are. wounded at home when the[ir] astral assumed bodies are stricken elsewhere. these if [fairy] people have not a second. body at all to be so pierced. here kirk is referring to lore widespread in europe, which asserts that a witch or werewolf may be discovered at home by wounds appearing on the body, often of a quite respectable and hitherto unsuspected person, resulting from wounds inflicted elsewhere upon their astral double or animal shape. the fairies have only one body, that of lightened, refined, less gross substance, which when assaulted or divided by a blow reunites itself. kirk again makes the distinction between thes

RUBY TABLET OF SET

-magical activity. this turned out to be not necessary for my purposes, but it might be an interesting pursuit for someone else interested in this type of analysis of magical behavior. i'll gladly help anyone interested in such an analysis. nosferatu what are the origins of the vampire of history? the creature is alive through the superstitions and folklore of many a country, and like his kin the werewolf, the vampire may have a basis in mundane fact. the magical foundation is quite another thing, so let us look initially at history and at a medical condition that will shed a certain amount of light on one of the most compelling and fascinating inhabitants of the night. from france we get the familiar word "vampire" and germany has provided vampyr. from the serbian we have vampir, and thes

us remember and understand the nosferatu and his place in the darkness. that his life is endless is a reflection of the life which is yours to partake of. i would teach them and strengthen their will. that they and their blood may endure- the book of coming forth by night lycanthropic change if you expect to read that even a man who is pure of heart and says his prayers by night etc. can become a werewolf once a month, don't. any study of lycanthropy needs to be kept as far away from hollywood exploitation as possible. after all, those films were designed to produce money; this article is designed to provide insight. this is not to say you can't tune in the local version of the saturday nightmare movie and enjoy the effects, mind you; just that the cinema is one thing and a serious study q

ned to produce money; this article is designed to provide insight. this is not to say you can't tune in the local version of the saturday nightmare movie and enjoy the effects, mind you; just that the cinema is one thing and a serious study quite another. classification: v2- c5w- 1 author: james lewis iv date: october 23, xix subject: lycanthropy reading list: 8a, 8b, 8e, 8g like the vampire, the werewolf has a place in the histories of many countries. the documentation of specific instances was certainly not up to today's exacting standards, but nonetheless, reported cases remain in various texts along the way. herodotus, the greek historian whose name appears in a number of writings, himself wrote of the neuri, who change "once a year into the form of a wolf" for several days. this accou

number of writings, himself wrote of the neuri, who change "once a year into the form of a wolf" for several days. this account, from the 5th century b.c.e, is one of a number that can be encountered [disclaimers were popular in that century, too: herodotus reported the story, but let it be known that he personally did not believe it] the first century of the common era saw satire exploiting the werewolf legends, and in the second century some roman doctors noted that lycanthropy was a mental disease and recommended venous phlebotomy as a prime treatment. the examples can go on and on. but what does a setian magician see in lycanthropy? let's look at a few different reasons for the legend of the werewolf. there is a grain of truth in most tales handed down over the aeons, and there are in

the second century some roman doctors noted that lycanthropy was a mental disease and recommended venous phlebotomy as a prime treatment. the examples can go on and on. but what does a setian magician see in lycanthropy? let's look at a few different reasons for the legend of the werewolf. there is a grain of truth in most tales handed down over the aeons, and there are indications in that of the werewolf, also. for example, gould and pyle's exhaustive anomalies and curiosities of medicine is one of the texts that examines an interesting medical condition known as hypertrichosis. in this condition, a congenital one, the individual is born generally either covered with hair or with a more than usual amount of it. as time passes, the abnormal hirsutism increases, and the bearer of the condit

closely related medical condition is that of bearded women, a thing not at all infrequent. and in these days of easy access to over-the-counter depilatories, who can say but that someone with the same medical problem that helped bring about tales of werewolves might not be a next door neighbor? aside from medical conditions, there are social considerations that could and did lend credence to the werewolf legend. another popular and long-lived story, generally dating from the 1600's, is that of the villagers (probably armed with torches, yes) who pursue and capture a wretch who of course confesses to cannibalism, but only because he periodically becomes a werewolf. the word "wretch" is used because the wolfman is usually described as having symptoms of malnutrition and a lack of personal h

e. the reason he is captured is that he would have committed a number of rather careless murders along the way in meal planning. most versions recount that he was sentenced not to death but to imprisonment in a monastery, thereby indicating that his judges had a glimmering of the differences between black magic and delusions. although his confession was in accord with the popular notion of what a werewolf was, he was fortunate in that thought and not hysteria helped set his sentencing. this pariah, or one of the real versions of him, served an important purpose, that being to differentiate between a werewolf and a lycanthrope. mind now, there is a difference. the lycanthrope suffers from a mental aberration in which he believes himself to be a wolf; a werewolf lives generally in folklore a

SATANIC RITUALS

legged brethren. the gentle christians confiscated pyerun's chariot and gave him a mill wheel to drag about. his last remaining altar was torn down and thrown into the dnieper in 988, when prince vladimir of kiev decided to convert to byzantine orthodoxy. volos suffered the indignity of being turned into a barnyard watchman and simple shepherd, and was assigned the new name of st vlas. volkh, the werewolf king, was the personification of sorcery, and was called upon by pagan russians to defend their land in times of need. the cult of kupala worshipped the magical powers of water. the fern, sacred to the followers of kupala, like the peacock of the yezidis, possessed power over riches, beautiful women and wisdom. the cult of larilo refused to die out even as late as the eighteenth century

SATANICON

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

atanic ritual has come from the works of classical composers such as richard wagner, hector berlioz, johann bach, etc, however, i am not going to recommend any particular pieces because music is of a highly personal preference. satanists should listen to a wide variety of music and decide which are personally preferred. in contrast to this are two particular rituals which do not employ music: the werewolf ritual (outdoor version) and the rituals of necromancy -23- an overview of the workings opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

served as consultants for such television shows as sightings and unsolved mysteries. the advisors for geuu are judy t. nelson, the youth services coordinator for the pierce county library system in tacoma, washington; lee sprince, former head of youth services for the broward county main library in fort lauderdale, florida; and brad e. steiger, author of gale s former visible ink press title the werewolf book: the encyclopedia of shape-shifting things. for geuu, both nelson and sprince were consulted on geuu s subject content, its appropriateness, and format; steiger advised on the content s organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics:

s that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world

ers stalked them; cave bears mauled them, and rival hominid species struggled against them for survival. ancient nightterrors surface in the dreams and imaginations of present-day humans, and sometimes the monsters turn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus jersey devil succubus vampire werewolf monsters of land, sea, and air dragons loch ness and other lake monsters sea serpents thunderbirds wee folk and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious c

logic can thrive well in the human imagination. other researchers see some people s fear of monsters as a kind of psychic residue of primitive fears when early humankind dreaded nightfall and the predators that stalked the darkness for victims. dr. christopher chippindale of cambridge university s museum of archaeology and anthropology has observed that such halfhuman, half-animal monsters as the werewolf and other were-creatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found at ancient sites in europe, africa, and australia depict animalhuman hybrids. in other words, chippindale told the guardian newspaper, werewolves and vampires are as old as art. composite beings from a world between animals and humans, he said, are a common theme to

nowmen: legend come to life. philadelphia: chilton, 1961. creatures of the night there is no known culture on this planet that has not at one time or another cowered in fear because of the savage 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 mysterious creatures attacks of a nocturnal predator known as a therianthrope, a human-animal hybrid such as a werewolf, werebear, werelion, or a weresomething. such creatures were painted by stone age artists more than 10,000 years ago and represent some of the world s oldest cave art and they probably precipitated some of the world s first nightmares. some time in those fierce and frightening prehistoric years when every day was a struggle for survival for the primitive hunter-gatherers there came the re

publications, 1997. how many goats can a goatsucker suck? fortean times 89 (september 1996: 34 37. del valle, fernando. the goat sucker legend claws its way into texas. usa today, may 15, 1996. ocejo-sanchez, virgilio. eyewitness describes flying chupacabras. trans. by mario andrade. september 21, 2001 [online] http//ufomiami.dventures. com. ghoul the ghoul is linked with both the vampire and the werewolf in traditional folklore, but there are a number of obvious reasons why the entity has never attained the popularity achieved by the frankenstein monsters, draculas, and wolfmen of the horror films. the category of ghoul encompasses a number of different entities. one type of ghoul, like the vampire, is a member of the family of the undead, continually on the nocturnal prowl for new victim

ol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. melton, j. gordon. the vampire book: the encyclopedia of the undead. farmington hills, mich: visible ink press, 1998. self-styled vampire reveals british link. the guardian, february 1, 2002 [online] http//www. guardian.co.uk/international/story/0,3604,642870, 00. html. werewolf unlike the vampire, werewolves are not members of the undead who promise everlasting life in exchange for a little bite on the neck. when werewolves are in their human form, they can walk about tranquil forest paths or bustling city streets appearing as ordinary as anyone on his or her way to work or shopping. they needn t fear the scorching rays of the rising sun. they have no use for a

have no use for a coffin in which to sleep during the daylight hours. they have no dread of mirrors that may not show their reflection. crucifixes don t distress them in the least, and they themselves would probably use garlic for seasoning. contrary to the legend popularized by hollywood horror films, one does not undergo a painful transformation into a wolf after being bitten or scratched by a werewolf. according to the ancient traditions, those who became werewolves were generally of two types: 1) powerhungry sorcerers who deliberately sought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in thei

me werewolves against their will may have been filled with disgust at their acts of slashing, ripping, and often ingesting the flesh of their human victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them. according to a number of ancient magical texts, one of the methods by which one might willingly become a werewolf was to disrobe and to rub completely over one s naked body an ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation should also wear a belt made of human or wolf skin around the waist, then cover his or her body with the pelt of a wolf. to accelerate the process of shapeshifting, the apprentice wer

f skin around the waist, then cover his or her body with the pelt of a wolf. to accelerate the process of shapeshifting, the apprentice werewolf should drink beer mixed with blood and recite an ancient magical incantation. the prefix were in old english means man, so coupled with wolf, it designates a creature that can alter its appearance from human to beast and become a man wolf. in french, the werewolf is known asloup garou; in spanish, hombre lobo; italian, lupo manaro; portuguese, lobizon or lobo home; polish, wilkolak; russian, olkolka or volkulaku; and in greek, brukolakas. native american tribes tell of bear-people, wolf-people, fox-people, and so forth, and state that in the beginning of things, humans were as animals and animals as humans. stories of women who gave birth to werec

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 mysterious creatures 83 stories of women who gave birth to werecreatures are common among the north american tribal myths. several individuals so accused were tortured and burned in basel; but the inquisitors in france have the dubious distinction of recording the most cases of werewolfism in all of europe 30,000 between 1520 and 1630. the werewolf trials began at poligny in 1521 when, after enduring the torture chamber, three men admitted to consorting with shewolves and demons in order to gain the power to transform themselves into wolves then they confessed to having killed and devoured many small children over a 19-year period. they were summarily burned at the stake. the famous case of gilles garnier, who was executed as a were

nd devoured many small children over a 19-year period. they were summarily burned at the stake. the famous case of gilles garnier, who was executed as a werewolf at dole, france, in 1573, provides grim details of attacks on numerous children, in which garnier used his hands and teeth to kill and to cannibalize his young victims. in view of the heinous crimes and garnier s confession that he was a werewolf, the court was quick to decree that he should be executed and his body burned and reduced to ashes. the infamous werewolf peter stubbe of cologne revealed that he possessed a magic belt that could instantly transform him into a wolf. to return to human form, he had but to remove the belt. although the authorities never found his magical werewolf belt, they beheaded him for his crimes in 1

savage human predators ambushing their victims by night. in the middle ages, large bands of beggars and brigands roamed the european countrysides after dark, often dressed in wolfskins and howling like a pack of wolves on the hunt. in the rural areas of france, germany, lower hungary, estonia, and other countries, these nocturnal marauders were called werewolves. the old norwegian counterpart to werewolf is vargulf, literally translated as rogue wolf, referring to an outlaw who separates himself from society. in addition to these human wolf packs that preyed upon isolated farmers and small villages, historical records are replete with illustrations of ancient warriors who went into battle wearing the skins of wild animals, hoping that the ferocity and t h e g a l e e n c y c l o p e d i a

who separates himself from society. in addition to these human wolf packs that preyed upon isolated farmers and small villages, historical records are replete with illustrations of ancient warriors who went into battle wearing the skins of wild animals, hoping that the ferocity and t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 84 mysterious creatures a werewolf from the 1980 film the howling (the kobal collection) strength of the beasts would magically rub off on them. most often, in the northern european tribes, the fierce animal of choice was the wolf or the bear. in ancient scandinavia, the norse words ulfhedhnar( wolf-clothed) and berwerker refer to the wolf or bear skins worn by the fierce viking warriors when they went berserk, war-mad, an

magically rub off on them. most often, in the northern european tribes, the fierce animal of choice was the wolf or the bear. in ancient scandinavia, the norse words ulfhedhnar( wolf-clothed) and berwerker refer to the wolf or bear skins worn by the fierce viking warriors when they went berserk, war-mad, and fought with the fury of vicious animals against opponents. in the slavonic languages, the werewolf is called vlukodlak, which translates to wolf-haired or wolfskinned, once again suggesting the magical transference desired from wearing the skin of a brave animal into battle. interestingly, the popular conception that one becomes a werewolf after having been bitten or scratched by such a creature of the night originated not in ancient tradition but in the motion picture the wolf man (19

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

ewolf in paris (1997. even the ancient gyspy folklore repeated by ankers, the heroine in the wolf man, was created by siodmak: even a man who s pure in heart and says his prayers at night, may become a wolf when the wolfbane blooms and the autumn moon is bright. just as certain humans imagine themselves to be vampires, others believe themselves to shapeshift into wolves. psychologists recognize a werewolf psychosis (lycanthropy or lupinomanis) in which persons so afflicted may believe that they change into a wolf at the full moon. those who are so disturbed may actually feel their fur growing, their fingernails becoming claws, their jaw lengthening, their canine teeth elongating. in their paper a case of lycanthropy, published in the american journal of psychiatry in 1977, psychiatrist har

ived herself as a wolfwoman with claws, teeth, and fangs. medical personnel would manage to get the woman under control until the next full moon when she would snarl, howl, and resume her wolflike behavior. rosenstock and vincent stated that the woman was eventually discharged and provided with antipsychotic medication, but she declared that she would haunt graveyards until she had found the male werewolf of her dreams. m delving deeper clark, jerome, and loren coleman. creatures of the outer edge. new york: warner books, 1978. eisler, robert. man into wolf. london: spring books, n.d. fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field

er books, 1978. eisler, robert. man into wolf. london: spring books, n.d. fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. steiger, brad. the werewolf book: the encyclopedia of shape-shifting beings. farmington hills, mich: visible ink press, 1999. monsters of land, sea, and air while so many of the mysterious creatures that are frightening and disturbing may belong completely to the realm of the supernatural and fanciful, judgment must be reserved concerning some of the monsters reported roaming the forests and jungles. in recent decad

decision of whether or not to kill his daughter, who has been possessed by the spirit of an ancient mummy. before he was little joe on television s venerable western series bonanza (1959 72, before he was a nearly perfect father on little house on the prairie (1974 82, and long before he was an angel on highway to heaven (1984 89, michael landon (1936 1991) was a hairy monster in i was a teenage werewolf (1957. landon played a troubled high school youth who was transformed into a werewolf by a misguided scientist who believed that he was conducting experiments to improve the human race. the winner of the best actor oscar in 1975 for one flew over the cuckoo s nest, as best supporting actor in 1983 for terms of endearment, and again as best actor for as good as it gets (1997, in his early

of a young woman. nicholson walked the thin line of madness in the shining (1980) and erupted on the screen in demonic, axe-wielding fury, goaded to violence by the supernatural forces in a mountain resort. in the witches of eastwick (1987, nicholson got promoted from the demonically insane to an entity that may have been satan himself or at least a high-ranking demon. nicholson made an excellent werewolf in the film wolf (1994, skillfully achieving the trauma and terror of an ordinary man undergoing supernatural transformation. in mars attacks (1996, he was the president of the united states attempting to defeat the bug-eyed invaders from mars. leonard nimoy (1931) was playing aliens long before he became mr. spock, the science officer of the enterprise on the original television series s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

served as consultants for such television shows as sightings and unsolved mysteries. the advisors for geuu are judy t. nelson, the youth services coordinator for the pierce county library system in tacoma, washington; lee sprince, former head of youth services for the broward county main library in fort lauderdale, florida; and brad e. steiger, author of gale fs former visible ink press title the werewolf book: the encyclopedia of shape-shifting things. for geuu, both nelson and sprince were consulted on geuu fs subject content, its appropriateness, and format; steiger advised on the content fs organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topic

that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species. many appearing more animal-like than human.struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world fs oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such gtherianthropes, h or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined w

dance or assistance were forced to recant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declaration would be taken as proof that they were witches who had the ability to shapeshift into a werewolf. m delving deeper grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. walker, barbara g. the woman fs dict

TYSON DONALD SOUL FLIGHT

d the woman. she related how she had seen the astral spirit of the first shaman crossing a lake in the form of a walrus, and that someone had struck the animal with a weapon, causing the wound that was visible on the orpse. this story may not be a complete fiction. the appearance of marks or wounds on the physical body of someone engaged in astral travel is a common feature both of legends of the werewolf and other were-animals, and of the lore of spiritualism and theosophy. it is known as repercussion. werewolves are astral projections. the astral body can take any form desired, since its shape is not fixed but reflects the expectations and emotions of the traveler. regarding repercussion, charles w. leadbeater wrote: the principle of sympathetic vibration mentioned above also provides th

f these damned souls preserve the life of their bodies in a cataleptic trance, by feeding their bodies blood drawn while in semi-materialized astral form out of the veins of the living. these are the true, corporeal vampires, the existence of which theosophy acknowledges. they can most easily be destroyed by burning their bodies. another astral inhabitant scarcely to be recognized as human is the werewolf. when a human being of a particularly brutal and cruel nature, who has some knowledge of the occult, manages to project his astral body, it may be seized upon by "other astral entities" 99. blavatsky, secret doctrine, vol. 2, p. 636. 100. leadbeater, astral plane, 59. 86 soul flight the nature of which leadbeater does not describe. these transform the astral body of the traveler into that

VOX SABBATUM

er talents. a description of the devil s member was that it was sinuous, pointed and snake like. sometimes it was made half or iron and half of flesh. it could also be made completely of a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demo

DONALDTYSON WEREWOLF

floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and hairy. their madness gave their faces a wild look. their fingernails grew long, and their teeth became yellow. they had the propensity to attack anyone who happened to be near them when the fit came upon them. since these unfortunates were usually their family or friends, the belief became prevalent that werewolves attack those nearest and dearest to them, such as their wives or children. it is believed by science that lycanthropy has a physiological basis, and is not merely a psychological condition. perhaps a more or less respectable form of lycanthropy is the berserker of the vikings and the ancient germans. this was a man who believed that he could transform himself into a bear when the need a

EMPERORS NEW RELIGION CHURCH OF SATAN

phies of anton lavey make fantastic claims about his past, claiming that anton lavey had been employed as a lion tamer in the emperor s new religion copyright 2002 ole wolf page 21 of 30 clyde batty s circus, played in the san francisco ballet orchestra, that he played the devil in roman polanski s film rosemary s baby, that his grandmother was a gypsy who passed on to him legends of vampires and werewolves in her native transylvania, etc [3; 51. in 1998 zeena schreck (anton lavey s second daughter) and nikolas schreck compiled anton lavey: legend and reality [52, a list of refutations of many of the fantastic claims that anton lavey and the church of satan had made about him and his life. the document includes a number of remarks that may be debatable. for example, it relies in part on st

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

gertrude schmeidler. confirmation of a family s report of an apparition. in research in parapsychology 1974. edited by j. d. morris, w. g. roll, and r. l. morris. metuchen, nj: scarecrow press, 1975. o donnell, elliott. animal ghosts. london, 1913. byways of ghostland. london, 1911. confessions of a ghost hunter. london, 1928. ghostly phenomena. london, n.d. ghosts helpful& harmful. london, 1924. werewolves. london, 1912. pike, richard. life s borderland and beyond. london, n.d. podmore, frank. apparitions& thought-transference: an examination of the evidence for telepathy. new york: g. p. putnam s sons, 1894. telepathic hallucinations: the new view of ghosts. london, 1909. pollock, james s. dead and gone. london, 1874. price, harry. the end of borley rectory. london: harrap, 1946. the mos

the devil. several movies, including rosemary s baby (1968, the exorcist (1973, and the omen (1976) helped define an era in which public discourse on satan and satanism reached a new peak, and numerous books on satan, demonic possession, exorcism, and devil worship were published. the fashionable interest in satan faded, only to breed a pop-culture interest in demonic creatures such as vampires, werewolves, witches, poltergeists, and gremlins. interest in supernatural forces and beings lasted throughout the remainder of the twentieth century, but during the 1990s angels and positive light forces were vogue in western culture. the devil continues to hold the modern imagination, however, and belief in the existence of satan continues in the general public. in reality, exorcism is still prac

fessed to having been at the sabbats were condemned to be burned that same year in different parts of france. in 1578 another man was tried and condemned in paris for changing himself into a wolf, and a man was condemned at orleans for the same supposed crime in 1583. wolves were prolifie in france and people often connected their ravages with witchcraft. the belief in what were in england called werewolves (men-wolves) and in france loupsgarous was ancient and widespread. in 1578 a woman was burned at compiegne after she confessed that she had given herself to the devil, who appeared to her as a great black man on horseback, booted and spurred. another supposed witch was burned the same year; she also stated that the evil one came to her in the shape of a black man. in 1582 and 1583 sever

t or path, and who are open to the totality of things to be discovered in this incredible state of existence, whether it be from the intuitive mystical experience or the aware scientific investigation of the cosmos. there is a friends of the garden central seed centre at 24 st. margaret s close, norstead, norwich, england. gandillon family (pierre, georges, antoinette, perrenette (d. 1598) french werewolves of st. claude, in the jura region, france, one of the major historical cases of lycanthropy. perrenette believed that she was a wolf and one day in 1598 attacked two children who were picking wild strawberries. one of the children, a four-year-old boy, defended his sister with a knife, but perrenette wrenched the knife from him and gashed his throat. he died of the wound after communica

ms. her brother pierre was also accused of making hailstones, luring children to a sabbat, turning himself into a wolf, and killing and eating people. he stated that satan clothed them as wolves and that they hunted on all fours. pierre s son georges also confessed to changing into a wolf by smearing himself with a salve and killing two goats. antoinette, pierre, and georges were all convicted as werewolves and burned in 1598. the presiding judge was henri boguet whose discours des sorciers became a standard guide to witchcraft. ganguly, sachindra nath (1932) indian university lecturer in philosophy who has explored the connections between yoga and parapsychology. ganguly was born on september 1, 1932, at calcutta, india. he attended presidency college, calcutta university, graduating with

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

llege norton supported herself with a variety of menial jobs in king s cross, where she had moved, but increasingly lived for her art and occult life. she experimented with selfhypnosis as a means of inducing a trance state during which she would produce her art. meanwhile she continued her reading in the occult and eastern religion. her paintings became increasingly demonic complete with ghouls, werewolves, and even vampires, she also increasingly focused her subconscious on pan, the ancient greek deity, whose spirit she felt pervaded the earth. she decorated her apartment with a pan mural, did rituals invoking his presence, and felt him when she entered her trance states. in 1949 she moved with her husband, gavin greenlees, to melbourne. the next year, she had her first major encounter w

oked this phantom, but he lived to the age of ninety-three years. he died on may 8, 1965. his entry in the british publication who s who, listed his hobbies as investigating queer cases, inventing queer games, and frightening crooks with the law. his books include: the banshee (1926, ghosts with a purpose (1952, spiritualism explained (1917, strange cults& secret societies of modern london (1934, werewolves (1912, for satan s sake (1904, unknown depths (1905, some haunted houses (1908, haunted houses of london (1909, reminiscences of mrs. e. m. ward (1910, the meaning of dreams (1911, byways of ghostland (1911, scottish ghost stories (1912, the sorcery club (1912, animal ghosts (1913, ghostly phenomena (1913, haunted highways and byways (1914, the irish abroad (1915, twenty years experienc

s and manbos, there are bocors (sorcerers, and caplatas (lesser magical functionaries. most magic is used to ward off evil. charms ward off the evil eye and various loas are seen as the cause of the different ills people suffer. magic will be applied to discover the loa responsible and the means of getting the loa to go away. there are also accounts of evil spirits, creatures such as vampires and werewolves. during the eighteenth century, the ruling class did not take particular notice of voudou. they tended to identify it with the nocturnal gatherings most notable for dancing. the dancing drums, however, served as a communication system across haiti, and in 1804 they became the means of organizing a massive and successful revolt. haitians were able to pull off the revolution without the a

om the anglo-saxon wer (man) and wulf (wolf. it is a term used in the phenomenon of lycanthropy, which in ancient and medieval times was of very frequent occurrence. it was in europe, where the wolf was one of the largest carnivorous animals, that the superstition became prevalent. similar tales in other countries usually introduced bears, tigers, leopards, or other animals. origins the belief in werewolves may be a relic of early cannibalism. communities of semicivilized people would begin to shun those who devoured human flesh, ostracizing them and classifying them as wild beasts. the idea that they had something in common with animals would grow, and the concept that they were able to transform themselves into veritable animals would likely arise. more likely, however, the belief derive

ted by merely disrobing.by taking off a girdle made of human skin, or putting on a belt of wolf skin, obviously a substitute for an entire wolf skin. there were also cases in which they donned the entire skin. in other instances, the body was rubbed with a magic ointment, or water was drunk from a wolf s footprint. the brains of the animal were also eaten. olaus magnus (1490.1558) stated that the werewolves of livonia drained a cup of beer on initiation, and repeated certain magic words. in order to throw off the wolf shape, the animal girdle was removed, or else the magician merely muttered a certain formula. in some instances, the transformation was supposed to be the work of satan. the superstition regarding werewolves seems to have been exceedingly prevalent in france during the sixtee

rmation was supposed to be the work of satan. the superstition regarding werewolves seems to have been exceedingly prevalent in france during the sixteenth century, as is evidenced by numerous trials, in some of which murder and cannibalism took place. self-hallucination may have ac- wenzl, aloys encyclopedia of occultism& parapsychology. 5th ed. 1658 counted for some of these cases, the supposed werewolves admitting that they had transformed themselves and had slain numerous persons, but at the beginning of the seventeenth century such confessions were not believed. self-hallucination does not cover a number of cases in which werewolves were seen by witnesses, however. in teutonic and slavonic countries, men of learning complained that werewolves did more damage than real criminals, and a

enteenth century such confessions were not believed. self-hallucination does not cover a number of cases in which werewolves were seen by witnesses, however. in teutonic and slavonic countries, men of learning complained that werewolves did more damage than real criminals, and a regular college or institution for the practice of the art of animal transformation was attributed to them. involuntary werewolves were often said to be persons transformed into animals because of the commission of sin, and condemned to pass a certain number of years in that form. certain saints were said to metamorphose sinners into wolves. in armenia it was thought that sinful women were condemned to pass seven years in the form of a wolf. to such a woman a demon appeared, bringing a wolf skin. he commanded her t

ave their homes in the months of february, imitate wolves in almost every particular, and wander all night long among the cemeteries and sepulchres, so that one may observe a marvelous change in the mind and disposition, and, above all in the depraved imagination, of the lycanthrope. the memory, however, is still vigorous, as i have remarked in one of these lycanthropic melancholiacs whom we call werewolves. for one who was well acquainted with me was one day seized with his affliction, and on meeting him i withdrew a little, fearing that he might injure me. he, having glanced at me for a moment, passed on followed by a crowd of people. on his shoulder he carried the entire leg and thigh of a corpse. having received careful medical treatment, he was cured of this malady. on meeting me on a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

body for three, seven or nine years. with the appearance, he acquires also the fierceness and howling, of the wolf: roaming the woods, he rends to pieces everything that comes in his way" fornald. sog. 1, 50 speaks of a' liosta mes tllfhandsjca/ striking with wolf's glove, by which a person is turned into a bear, and wears the animal form by day, the human at night. in a similar way the notion of werewolves also gets mixed up with that of outlaws who have fled to the woods. a notable instance is that of sigmund and sinfiotli (ibid. 2, 130-1: when they sleep, their wolf-shirts hang beside them. werewolves thirst for youthful blood, and carry off children and maidens with reckless audacity. out of many stories in woycicki 1, 101 113. 152 8 i select only this: a witch twisted her girdle toget

woman, healing sickness and charming wounds, begins to pass for a witch only when with her art she does evil; her means are as natural as the poison of the murderess. to higher antiquity, witches were priestesses, physicians, fabulous night-wives, whom men honoured, feared, and at last made light of, but never dreamt as yet of persecuting and executing. maidens might turn into swans, heroes into werewolves, and lose nothing in popular estimation. in course of time, when the devil's complicity with every kind of sorcery came to be assumed, the guilt of criminality fell upon all personal relations [with him; but the people for the most part continued to practise their long-accustomed charms in the innocent sense of superstition, though a suspicion of sorcery was more likely to overshadow it

HP LOVECRAFT A DARK LORE

s that the known universe of three dimensions embraces the merest fraction of the whole cosmos of substance and energy. in this case an overwhelming preponderance of evidence from numerous authentic sources pointed to the tenacious existence of certain forces of great power and, so far as the human point of view is concerned, exceptional malignancy. to say that we actually believed in vampires or werewolves would be a carelessly inclusive statement. rather must it be said that we were not prepared to deny the possibility of certain unfamiliar and unclassified modifications of vital force and attenuated matter; existing very infrequently in three-dimensional space because of its more intimate connection with other spatial units, yet close enough to the boundary of our own to furnish us occa

INITIATION INTO HERMETICS

mming, corresponding to the kind of object in question. the scholar must be able to transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered. adepts who have been practicing this exercise for years are able to understand any animal and handle it by their will power. in connection with this fact, all we need is to remember the legend of werewolves and other tales i which wizards transmuted themselves into animals. but fairy tales and legends have a far deeper significance to the magician. there is no doubt that these are cases of the so-called black magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work. the good magician will always condemn such actions, and his

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

maintain the secret. the appeal of the satanic conspiracy theory is twofold: first, it is a simple explanation for a complex probappendix ii: 1992 fbi study of satanic ritual abuse 311 lem. nothing is more simple than the devil made them do it. if we do not understand something, we make it the work of some supernatural force. during the middle ages, serial killers were thought to be vampires and werewolves, and child sexual abuse was the work of demons taking the form of parents and clergy. even today, especially for those raised to religiously believe so, satanism offers an explanation as to why good people do bad things. it may also help to explain unusual, bizarre, and compulsive sexual urges and behavior. second, the conspiracy theory is a popular one.we find it difficult to believe t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

g things have feared the darkness; those few creatures who use it as a shield for their maneuvers were usually connected with the spirit of evil. consequently cats, bats, toads, and owls are associated with witchcraft. in certain parts of europe it is still believed that at night black magicians assume the bodies of wolves and roam around destroying. from this notion originated the stories of the werewolves. serpents, because they lived in the earth, were associated with the spirit of darkness. as the battle between good and evil centers around the use of the generative forces of nature, winged serpents represent the regeneration of the animal nature of man or those great ones in whom this regeneration is complete. among the egyptians the sun's rays are often shown ending in human hands. m

e servant of his own demon--the magician commits crime after crime to prolong his wretched earthly existence. realizing that life is maintained by the aid of a mysterious universal life force which is the common property of all creatures, the black magician often becomes an occult vampire, stealing this energy from others. according to medi val superstition, black magicians turned themselves into werewolves and roamed the earth at night, attacking defenseless victims for the life force contained in their blood. modus operandi for the invocation of spirits the following condensed extract from an ancient manuscript is reproduced herewith as representative of the ritualism of ceremonial magic. the extract is from the complete book of magic science, an unpublished manuscript (original in the b

MICHAEL FORD A RITE OF THE WEREWOLF

a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. ford 2 the book of werewolves by sabine baring-gould, 1865 smith, elder and co. london 3 potatoes3 that have been exposed to sunlight prior to any harvesting will grow on them a toxic alkaloid called solanine. if such was ingested it could cause sickness, but also sensations of flying and hallucinations. some could use fat and mix into an ointment which is smeared on the genital area or anus, which has a detailed am

black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly

MICHAEL FORD WITCHMOON

between the topics of vampirism and sorcery were made known to me at an early age through my dreams. at a later age i actually made a magickal connection, the result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome are of the darkest magick, when vampires, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan ri

RUBY TABLET OF SET

up would have a problem with such acts and be unable to maintain the secret. the appeal of the satanic conspiracy theory is twofold. first, it is a simple explanation for a complex problem. nothing is more simple than "the devil made them do it" if we do not understand something, we make it the work of some supernatural force. during the middle ages, serial killers were thought to be vampires and werewolves, and child sexual abuse was the work of demons taking the form of parents and clergy. even today, especially for those raised to religiously believe so, satanism offers an explanation as to why "good" people do bad things. it may also help to "explain" unusual, bizarre, and compulsive sexual urges and behavior. second, the conspiracy theory is a popular one. we find it difficult to beli

ure. it is relatively easy to acquire popular information about skinwalkers. any dinee can tell tales of witchcraft and murder. some will even make accusations. however, separating the truth from the hysteria is nearly impossible unless you have access to a navajo wolf (skinwalker) who has been initiated. ii. what are skinwalkers? they're known as skinwalkers, navajo wolves, shape-shifters, dinee werewolves, dinee witches, and so on. they're feared by most of the inhabitants of dinetah (the homeland of the classification: v2- c32.a- 1 author: col-lea lane ii date: march, xxviii html revision: nov 29, 1998 ce subject: skinwalking; native american (s.w) black magic reading list: traditional dinee. they are credited with murder, crop failures, incest, miscarriages, illness, too much rain, not

d should not be expected to be seen each time the gate of the pentagram is opened. if seen, these transformations should be considered in the proper perspective and not be permitted to overpower the analytical thought processes. in other words, always keep both feet, or at least one, firmly on the ground. that way you will not be tempted to become lost in the mazes of the unsubstantial. are there werewolves among us? none that i personally know. are there lycanthropes? yes, in a highly specialized setian meaning of the word. the transformations of the being are useful assists to further insights into the utilization of the black flame of set. a priest of set i am a priest of set. i am a god among men, and still, i am a man. through time and space i move, and from wherever i have gone, chan

SATANIC BIBLE

test the sanctimonious attitude of people toward violence, always saying 'it's god's will" so he quit in disgust after three years of being a crime photographer and returned to playing organ, this time in nightclubs and theaters to earn a living while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black ma

SATANIC RITUALS

forgotten ruin and rub the dust of a thousand years from their eyes; and thor, leaping to life with his giant hammer, will crush the gothic cathedrals -heinrich heine, 1834 the devil holds a unique place in german magical tradition. he, or his personification, always triumphs. no matter how methodically he may be relegated to infamy, he invariably winds up the popular favorite. as the inspirer of werewolves, he drove the goths and huns to their victories in europe; as the final protagonist in the nibelungensaga, he destroyed valhalla and established his own reign on earth. he became the hero, or at least the roguish and considerate villain, of the miracle plays. throughout the christian era he has held his own in german literature and drama better than any other character derived from the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

consorted with demons and became witches must recant their evil ways or be put to death. by the late sixteenth century, the power of the inquisition was beginning to wane. in 1563, johann weyer (weir (1515 1588, a critic of the inquisition, managed to publish de praestigus daemonum, in which he argued that while satan does seek to ensnare and destroy human beings, the charge that accused witches, werewolves, and vampires possessed supernatural powers was false. such abilities existed only in their minds and imaginations. as if to provide an antidote to weyer s call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual jean bodin (1530 1596, often referred to as the aristotle of the sixteenth century, wrote de la demonomanie des sorciers, a bo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

other lake monsters sea serpents thunderbirds wee folk and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes the adrenaline surge in an otherwise humdrum and dull workaday world. others may find that the notion of long-necked monsters swimming in the world s lakes, apelike giants prowling the forests and prehistoric behemoths trampling down remote jungles ignites their creative fires. creatures that defy science, reason, and logic c

somewhere along the way, certain people developed a genetic disorder known as porphyria, which often brought about psychosis and an extreme hypersensitivity to sunlight, thereby suggesting that they were truly vampires. others succumbed to the mental illness called lycanthropy (from the greek, lykan, wolf, and thrope, man; literally, wolf man) in which people believed themselves to become actual werewolves. while many psychologists and anthropologists perceive the origin of humankind s fear of vampires, werewolves, and other bloodsucking monsters to lie in the ancient nightmares of stone age peoples, other researchers called cryptozoologists (from kryptos, greek for hidden) seek to prove that such creatures as bigfoot, the loch ness monster, and sea serpents really exist. such determined

ltures. but while culture, magic, and religion had amassed thousands of years of prohibitions concerning the shedding of blood, what could be more repulsive to the human psyche than the hybrid half-human, half-animal monsters bite the throats and drink the blood of men, women, and children? vampires rose from their dank graves by night to sustain their spark of life through the drinking of blood. werewolves devoured the flesh and blood of their victims by night or day. how could people defend themselves against these blood-hungry creatures when they also had the ability to shapeshift into bats, wolves, and luminous fogs? and then there were the supernatural beings, such as the incubus and the succubus, who were more interested in seizing human souls than in sucking human blood. it is diffi

apeshift into bats, wolves, and luminous fogs? and then there were the supernatural beings, such as the incubus and the succubus, who were more interested in seizing human souls than in sucking human blood. it is difficult for those living in the modern world to imagine the night terrors of our ancestors as they prepared to face the demon- and monster-riddled world after sundown. today, vampires, werewolves, and creatures of the dark have become the subjects of entertainment, scary movies, and thrilling television programs that bring relief from the tensions of the real world of homework, peer acceptance, work-related stress, taxes, and providing for one s children. yet there seems within each human being a desire to be frightened safely frightened, that is by those dormant memories of tho

were as fresh as possible. and, of course, digging was easier in unsettled dirt. the great irony was that advancement in medical science helped to perpetuate the legend of the ghoul. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. hurwood, bernardt j. vampires, werewolves, and ghouls. new york: ace books, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. masters, r. e. l, and eduard lea. perverse crimes in history. new york: julian press, 1963. golem the golem is the frankenstein monster of jewish tradition, but it is created from virgin soil and pure spring wat

r show: a cultural history of horror (1997, has made the observation that the history of horror entertainment closely parallels the great social traumas of the twentieth century. monsters became popular at the box office during world war ii (1939 45, particularly during the second half of the conflict, and hollywood film studios responded to the demand by creating horror tales featuring vampires, werewolves, and mummies. in 1944 alone, 21 horror films were released. after the war ended in 1945, audiences no longer were attracted to such classic monsters. science fiction tales of ufos and aliens replaced earth-based supernatural monstrosities. during the vietnam conflict, monsters and madmen returned with a vengeance, and a remarkable 54 horror films were released in 1972. then, after the u

s. early cultures throughout the americas, europe, asia, and africa formed totem clans and often worshipped minor deities that were half-human, half-animal. norse legends tell about hairy, humanlike beings that live in the underworld caves and come out at night to feast on the flesh of unfortunate surface dwellers. to the people of the middle ages, there was little question that such creatures as werewolves truly existed, and the inquisition was certain to include these demonic entities in their arrests. switzerland can lay claim to the first official execution of werewolves, when in 1407, 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 mysterious creatures 83 stories of women who gave birth to werecreatures are common among the north american trib

nlike. at last, they tracked down and apprehended a tall, gaunt man with long matted hair and beard, barely clothed in filthy rags, his hands red with blood and his long nails clotted with human flesh. the loathsome creature identified himself as a vagabond named jacques roulet, who with his brother and a cousin possessed a salve that enabled them to assume the form of wolves. together, the three werewolves claimed to have attacked, killed, and eaten many children in various parts of the countryside. sometimes it becomes difficult to establish the line of demarcation that separates legendary accounts of werewolves and other wereanimals devouring human victims from the early historical records of savage human predators ambushing their victims by night. in the middle ages, large bands of beg

ed lyserg-saeure- diaethylamid (lsd. lysergic acid is found naturally in ergot, a fungus that grows on rye and other grains, and throughout history it has been used in various medications. some researchers have even attributed ingestion of ergot to hallucinations that in the middle ages may have caused people to believe that they could fly through the air like witches or transform themselves into werewolves. five years after synthesizing the drug, hofmann accidentally inhaled a minute quantity 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 mysteries of the mind 153 lysergic acid is found naturally in ergot, a fungus that grows on rye and other grains. while working with other ergot derivatives and experienced a kind of pleasant feeling of inebriat

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oast, that if he could reach the pope, he would make him confess that he was a wizard. h by the late sixteenth century, the power of the inquisition was beginning to wane. in 1563, johann weyer (weir (1515.1588, a critic of the inquisition, managed to publish de praestigus daemonum in which he argued that while satan does seek to ensnare and destroy human beings, the charges that accused witches, werewolves, and vampires possessed supernatural powers were false. such abilities existed only in their minds and imaginations. however, as if to provide an antidote to weyer fs call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual jean bodin, often referred to as the aristotle of the sixteenth century, wrote de la demonomanie des sorciers, a bo

ally the wolf, so that they might devour humans, and the cat, so they might better prowl by night. the craze of witch-hunting may have been first formulated by the clergy, but by 1600 such jurists as boguet, jean bodin, and pierre de lancre had eagerly assumed the mantles of determined inquisitors. in his book discours des sorciers (1610, boguet recounted his official investigation of a family of werewolves and his observation of them while they were in prison in 1584. according to his testimony, the members of the gandillon family walked on all fours and howled like wolves. their eyes turned red and gleaming; their hair sprouted; their teeth became long and sharp; their fingernails turned horny and clawlike. in another case recounted in his book, boguet told of eightyear- old louise maill

er in his discours des sorciers to the carnal connection of demons with witches and sorcerers and expressed his conviction that the devil could become either a man or a woman to deceive 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 110 magic and sorcery people into his fold. under his interrogations, pierre and his son george, of the gandillon family of werewolves, also confessed to having sexual liaisons with the devil. boguet was also fascinated by the accounts that witches gave under torture concerning the festivals of the black sabbats and condemned them as mocking the high christian festivals. in his records, boguet noted that such sabbats most often occurred on thursday nights at the stroke of midnight and lasted until cock-crow. he also ma

.y: jonathan david publishers, 1983. silver silver is said to offer protection and enhance one fs psychic qualities. silver was associated with the moon in roman and chinese cultures, and was considered divine (rather than a naturally formed metal) by incas of south america. egyptians coveted silver because it was not found in their region. silver bullets are reportedly good for killing vampires, werewolves, and ghosts. another metal, brass, is especially good for amulets since it is believed to repel evil spirits. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. cunningham, scott. cunningham fs encyclopedia of crystal, gem& metal magic. st. paul, minn: llewellyn publications, 1987. gaskell, g. a. dictionary of all scriptures and myths. new york: gramer

THE KEY TO THE MYSTERIES

e tells us that king nebuchadnezzar, at the highest point of his power and his pride, was suddenly changed into a beast. he fled into savage places, began to eat grass, let his beard and hair grow, as well as his nails, and remained in this state for seven years. in our "dogme et rituel de la haute magie" we have said what we think of the mysteries of lycanthropy, or the metamorphosis of men into werewolves. everyone knows the fable of circe and understands its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is to say, the "signature" of a specialized instinct. now, instincts are balanced by contrary instincts, and dominated by instincts stronger than those

VOX SABBATUM

anthropomorphic image of darkness absolute, the adversary, the recipient of the osculum infame, the bestower of the witches mark. cain and the earth gods are beholders of this force, it has become through them just as it shall become through he or she who assumes the mask of the black man. the black riders of poligny, by one named moyset, was known to have initiated pierre bourgot into a coven of werewolves and sorcerers he began a point of initiation by pierre kissing his left hand, which was black and as cold as the dead, and denying christianity. he was led to a sabbat rite which others had green candles with blue flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and

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