Michael Wynn's Occult Reference Library
WINDS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nnm haz! helmbr. 1799. si hiezen in strichen in der sunnen haz; eracl. 1100. hicz in dev sunnen hc(z hill xarn; frauend. 375, 26. a man so cursed does not deserve to have the sun shine on him kindly. 1 hartmann on benedictions, niirnb. 1080, p. 158, 180- serious illness or distress is habitually called 'der gotes slac' stroke. 20 god. the vandal gizericli steps into his ship, and leaves it to the winds where they shall drive it to, or among what people he shall fall that god is angry with, ej' ovspirit in men, which breaks out in promethean defiance and threats, or even takes a violent practical turn (see suppl. herodotus 4, 94 says of the thracians: ovtoc oi avroi pj]ike
edicating (gefa, was meant the appointing to the office of gogi or priest. and (according to landn. 2, 23) hallstein gave his son as gosi to thorr. here we see the priestly office running on through several generations (see suppl. however, odysseus is also called all ^t'xo, ii. 10, 527. also aloxo'i )l\o; ddavdrokti oeoial, od. 10, 2; but then in od. 10, 21 he is ra/ulltj'i dv6/j,(ov, director of winds, therefore a priest. how deeply the priestly office in the north encroached on the administration of justice, need not be insisted on here; in their judicial character the jdriests seem to have exercised a good deal of control over the people, whereas little is said of their political influence at the courts of kings; on this point it is enough to read the nialssaga. in iceland, even under c

erved with strict unanimity by the latin writers of the succeeding centuries; once set in circulation, it remained current and intelligible for long ages. the gothic historian names but one god after the roman fashion, and that is mars: quern gothi semper asperrima placavere cultura (jornandes cap, 5, with which the scythian ares, so early as in herodotus 4, 62-3, may be compared. paulus diaconus winds up his account of wodan with the express announcemtnt (1, 9: wodan sane, quern adjecta litera gwodan dixerunt, ipse est qui apud eomanos mercurius dicitur, et* schopflin, als. ill. 1, 435-60; esp. on a faniuii of mercury at ebermiinster 1, 58. conf. hummel, bibl. deutscli. alterth. p. 229. creuzer, altrom. cultiu-aiu oberrhein, pp. 48, 98. gods. 121 ab universis germaniae gentibus ut deus ad

h, like those of herke and berhta, is made to fall between christmas and twelfth-day, when the supernatural has sway^ and wild beasts like the wolf are not mentioned by their names, brings fertility to the land. not otherwise does' derk with the boar' that freyrof the netherlands (p. 214, appear to go his rounds and look after the ploughs. at the same time holda, like wuotau, can also ride on the winds, clothed in terror, and she, like the god, belongs to the' wiitende heer. from this arose the fancy, that witches ride in holla's company (cli. xxxiv, snow- 1 dame holle shakes her bed, modejoiirn. 1816, p. 283. they say in scotland, when the first flakes fall: the men o' the east are pyking their geese, and sending their feathers here awa' there awa. in prussian samland, when it snows: the

d in the scandinavian dialects, and connected with skuggi umbra, as. scuwa, scua, ohg. scuwo. the rest are all appropriate and intelligible periphrases. scurvan [shower-weening] pluviae expectatio, from skur imber, germ, schauer; urvan just the same, from ur pluvia, with which compare the literal meaning of sanskr. abhra nubes, viz. aquam gerens^ vindfiot is apparently navigium venti, because the winds sail through the air on clouds. vesrmegin transposed is exactly the oilgr. maganwetar turbo; and hifdmr 1 perhaps we ouglit also to reckon aleros and jrepkvos 24, 316, which is no mere ev/kxr/o-is: as in 't, 138. 18, 487 (od. 5, 273. 22, 29. 506, though 'aarvdva^ in this last passage happens to have 2kafidv8pios (6, 402) answering to it, as 3dv6os has ^kanaudpos" bopp, gloss, sanskr. 16^ 209

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply

ions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around t

ituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire

din can be invoked for magic and divination, especially for casting runes, for inspiration with words and oratory, for expansion of horizons and for male power magic. if frigg is also invoked, the energies are more balanced. deities of change these deities may be invoked in rituals involving not only change but also good fortune. oya oya is the african goddess, also known as yoruba, who rules the winds and so controls the winds of change. she oversees trading and the marketplace, and brings good fortune to all honest traders and those who work with finance. she is very powerful, described as an amazonian warrior and life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a

best used on a sunday. using colour in rituals you can also use coloured candles as a focus for wishes in a particular area of experience represented by the colour. so you might write a wish for a better memory on yellow paper and burn it in a yellow candle, the colour of mercury. you could then collect the ash in a heatproof ceramic pot or metal bowl beneath the candle and scatter it to the four winds. for banishing an injustice, you might write about the event on dark blue paper, burn it in the blue candle of jupiter and bury the ashes. around the home, different coloured candles can be burned for different purposes. scented candles can also amplify the colour energies. see pages 128 and 139 for the meanings of different perfumes. a black and white candle ritual this is a ritual for a ne

an appropriate fragrance before tying the sachet. you may want to include a herb of protection in sachets made for other purposes, although most herbs do have a protective property along with their main magical use. carry sachets until they lose their fragrance. if the sachet represents a long-term objective, replace the herbs regularly. open the sachet, scatter some of the old herbs to the four winds, burn a few, bury some and dissolve the rest in water. a sachet for a pet can be hung above its bed. if you are healing absent people, animals or places, then you can wrap the herb sachet with a picture or symbol in white silk and keep it in a high place or put it in a small wooden box on your healing table. replace the herbs regularly, empowering new ones as before. you can make herbal slee

o danger to children or pets who may be around. incense is also sold as dhoops, pure incense in cylinders attached to long sticky ropes; these come from india and can be burned in a flat dish. long, broad incense sticks can be carried when alight if you are careful. there are also many kinds of incense holders available. if you have a holder that collects the ash, you can scatter this to the four winds to carry your wishes on their way. whatever type of incense you use, treat it as you would any other substance that is ignited: read the instructions carefully before use and take normal precautions. below i have listed some of the most common forms of incense. some you have met before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a nu

perhaps someone who works close to you whom you have not thought of in a romantic way* let the candle and incense burn through and then collect the incense ash in a pot or jar with a lid* sleep with the ring and ivy next to your bed on the cushion and in the daytime surround it with white flowers* when you have time, take the ash to the top of a hill or any windy place and scatter it to the four winds, saying: go free in love and return in joy. you can carry out the spell on a larger scale by placing the ring, the candle and one large incense stick on your altar in the centre of the invisible pentagram. place the other large incense sticks on small tables, chairs or blocks at the other points and work within the pentagram. you could even use garden incense and carry out the ritual in a sh

ou will need a large crystal or glass bowl for this ritual. such bowls, frequently used in magick, are often obtainable cheaply from car boot or garage sales* pour sacred water into the crystal bowl so that it is about half-full* pass over the bowl three times deosil a silver coloured knife, or a traditional tool related to air, saying: one, twice, three times, by this blade of air, by the mighty winds and the boundless sky, thrice thus do i charge this water with power and protection against all who would do or wish me harm* dip a small piece of white cotton or flannel into your sacred water, saying: wash away the sorrow, wash away the pain, father sky and sister water, let but peace remain* tie the cloth to a healing tree, such as ash, birch, aspen or willow (failing this, any tree or la

t stone circles and the wise ways of the ancestors this [name the tool(s] of magick and healing, that my work may be rooted in what is possible and help create abundance and prosperity for others and the land, as well as for my own needs* next, draw a circle of smoke deosil in the air around them, using a frankincense or myrrh incense stick, saying: father sky, charge with the power of the mighty winds and the limitless potential of the cosmos this [name the tool(s] of magick and healing, that my work may be focused, filled with energy and bring positive change to ever-widening horizons* now, using a golden or scarlet candle in a broad-based candle-holder, mark an inner circle of fire in the air, around the artefact(s, saying: brother fire, charge with the power of ancient ritual fires and

in the southern hemisphere) ritual: acceptance of life as it is, seeking joy in what one has, not fretting for what one has not ogronios, the time of shining ice native american name: when the geese first lay moon full moon date: february/march (august/september in the southern hemisphere) ritual: the stirring of new hope and trust, releasing potential that has been frozen curios, the time of the winds native american name: purification or eagle moon full moon date: march/april (september/october in the southern hemisphere) ritual: change, clearing away stagnation and inertia glamonios, growing green shoots native american name: frog or blossom moon full moon date: april/may (october/november in the southern hemisphere) ritual: new horizons and opportunities, fertility simiuisonnos, bright

ALEISTER CROWLEY ACROSS THE GULF

he gate, and we went unto nile, unto a cave by the bank of the river; and there i abode for many months, weeping for isis my lady. for though i had avenged her in many dreadful deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the winds! now of my deeds at this period it is almost too horrible to tell. for i performed great penance, in the hope of vitalizing that dead principle in me which men call the soul. i starved myself shamefully, in this manner. first surrounding myself with all possible luxuries of food, brought in steaming and savoury from hour to hour, i yet condemned myself to subsist upon a little garlic and a l

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons

ar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue

chful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown

s directed from heaven those are they the owl, messenger of uggi lord of death those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the spirit of the woman that hath dies, weeping with a babe

ve to the dead power over the living, that they may outnumber the living. after thou hast performed the necessary, called the spirit, appointed his task, set the time of the closing of the gate and the return of the spirit therein, thou must not leave the place of calling, but remain there until the return of the spirit and the closing of the gate. the lord of abominations is humwawa of the south winds, whose face is a mass of the entrails of the animals and men. his breath is the stench of dung, and has been. humwawa is the dark angel of all that is excreted, and of all that sours. and as all things come to the time when they will decay, so also humwawa is the lord of the future of all that goes upon the earth, and any man's future years may be seen by gazing into the very face of this an

ALEISTER CROWLEY BOOK OF LIES

is hunger, and its death satiety. the desire of the moth for the star at least saves him satiety. hunger thou, o man, for the infinite: be insatiable even for the finite; thus at the end shalt thou devour the finite, and become the infinite. be thou more greedy that the shark, more full of yearning than the wind among the pines. the weary pilgrim struggles on; the satiated pilgrim stops. the road winds uphill: all law, all nature must be overcome. do this by virtue of that in thyself before which law and nature are but shadows [102] commentary( mu-digamma) the title of this chapter is best explained by a reference to mistinguette and mayol. it would be hard to decide, and it is fortunately unnecessary even to discuss, whether the distinction of their art is the cause, result, or concomitan

ALEISTER CROWLEY LIBER 777

iii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powe

ALEISTER CROWLEY LIBER CHANOKH

rezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; lape zodir ioiad* collation of the various mss. of these calls has not done away with various readings; and there is not enough of the language extant to enable a settlement on general principles. ed. read here vooan in invocations of the fallen spirits. the forty-eight keys or calls 22 can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in

ot see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada sobolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od

re! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*9 happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and not your vials: for the time is such as requireth comfort. the angle of b of d in the tablet of d. the lord of the winds and breezes, the king of the spirits of air. the tenth key coraxo cahisi coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa ol oanio yore vohima ol jizodyazoda od eoresa cocasaji pelosi molui das pa

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

eadliest. even in the legend of hiram, it is at high noon that he is stricken down and slain. capricornus is moreover the sign which the sun enterers when he reaches his extreme southern declination at the winter solstice, the season of the death of vegetation, for the folk of the northern hemisphere. this gave them a second cause for cursing the south. a third; the tyranny of hot, dry, poisonous winds; the menace of deserts or oceans dreadful because mysterious and impassable; these also were connected in their minds with the south. but to us, aware of astronomical facts, this antagonism to the south is a silly superstition which the accidents of their local conditions suggested to our animistic ancestors. we see no enmity between right and left, up and down, and similar pairs of opposite

clude that the direction of the one reach visible was that of the whole stream. it would help very much if one remembered the bearings of previous reaches traversed before one's nap. it would further relieve one's anxiety when one became aware that a uniform and constant force was the single determinant of all the findings of the stream: gravitation. we could rejoice "that even the weariest river winds somewhere safe to sea" liber thisarb describes a method of obtaining the magical memory by learning to remember backwards. but the careful 50 practice of dharana is perhaps more generally useful. as one prevents the more accessible thoughts from arising, we strike deeper strata- memories of childhood reawaken. still deeper lies a class of thoughts whose origin puzzles us. some of these appar

nding of the master therion, and are shot out by the simple process of making them try to do a half-hour's honest work of any kind. in projecting the astral, it is a valuable additional safeguard to perform the whole operation in a properly consecrated circle. proceed with great caution, then, but proceed. in time your body of light will be as strong against spirits as your other body against the winds of heaven. all depends upon the development of that body of light. it must be furnished with an organism as ramified and balanced as its shadowy brother, the material body. to recapitulate once more, then, the first task is to develop your own body of light within your own circle without reference to any other inhabitants of the world to which it belongs. that which you have accomplished wit

ormless hero; u is the six-fold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of "death; gn is the nasal sound of generation& knowledge. isak "identical point" sa-ba-ft "nuith! hadith! ra-hoor-khuit "hail, great wild beast "hail, iao" 270 section ff. 1. this is the lord of the gods: 2. this is the lord of the universe: 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things; king, ruler and helper. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit

in the previous sections. he thinks of them as a reflection of truth on the 283 surface of the dew, where his soul hides trembling. he takes them to be the first formulation in his consciousness of the nature of his holy guardian angel "line 1" the "gods" include all the conscious elements of his nature "line 2" the "universe" includes all possible phenomena of which he can be aware "line 3" the "winds" are his thoughts, which have prevented him from attaining to his angel "line 4" his angel has made "voice, the magical weapon which produces "words, and these words have been the wisdom by which he hath created all things. the "voice" is necessary as the link between the adept and his angel. the angel is "king, the one who "can, the "source of authority and the fount of honour; also the kin

that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardian<equinox i, 6 has "guardians> of the abyss. 6. and because there is no life therein, the guardian<equinox i, 6 has "guardians> of the abyss shall bid the angels of the winds pass by. and the angels thereof shall be no mo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

meant it that way: but it's there. and so- anecdote of lao-tze. the old one was surrounded as usual by a galaxy of adoring disciples, and they were trying to get him to show them where the tao was to be found. it was in the sun and moon, he admitted; it was in the son of heaven and in the superior man (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indefinitely; and an impatient disciple, pointing to certain traces left by a mule in its recent passage, asked "and is the tao also in that" the master nodded, and echoed "also in that. then what becomes of this privile

n the multitude! 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one with the white glory of he lips of adonai. 27 magic without tears get any book for free on: www.abika.com 283 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder; the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light. yes, i dare say. but is there not here a sort of moral oxymoron? are not the masters pursuing two diametrically opposed policies at the same time? genius- or initiation, which implies the liberation and develop

rse. abstract philosophy rarely coincides with common-sense. we should plan as carefully as we can; but we should always allow a margin for every conceivable accident. nor should we trust to luck, like england, when she goes to war. bret harte has an admirable story "the outcasts of poker flat" in which the "bad man" the crooked gambler, gives his life for the safety of the rest of his party, and winds up all with the remark "life isn't in having the luck of the cards, but in playing a poor hand well" yes, i daresay, all very fine; but what you wanted to know was about the propriety of taking risks in magick. so off we go. risks, we have agreed, are always unavoidable; but we can calculate them. the best and wisest man i ever knew, the late oscar eckenstein, was once offered a job which ga

ALEISTER CROWLEY EQ I 1

time" he answered "that, in proportion as my work was excellent, i should find fewer to understand it. how many had i seen come to praise and honour while rossetti fell to nerve-disease and madness; and yet his work endures and will endure, while theirs is already forgotten. the tree that grows to a great height wins to solitude even in a forest: its highest outshoots find no companions save the winds and stars. i tried to console myself with such similes as this" he went on, with a deprecatory smile "for the years passed and i seemed to come no nearer to success. at last, the way opened for me a little, and, after eight or ten years of incessant experiment, i found that partial success was all i 78 should ever accomplish. listen! there is not one pair of eyes in a million that could ever

tand? let us stand on the mount, saviours of the world that we are, and answer "get thee behind me satan" though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here- samson blinded and bound, grinding corn for the philistines! not at all, dear boy! we shall put all the questions that we can put- but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles- those eminent mystics- meant by faith. what i call samadhi- and as "faith without 121 works is dead" so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances!

lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. everywhere- everywhere! and yet now thou art again god, nameless to the elect- o thou vast inscrutable pleroma built in the nothingness of our imagination- and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as

to the subtle beauty of the sorceress, and to the shepherd-lads- back to the white flocks on the hill-side, back to pan- to pan- to pan! io! to pan. under the mistletoe and the oak there is no snickering of the chapel-pew, no drawing-room grin of lewd desire, no 175 smacking of wanton lips over the warm flesh and the white skin of life; but a great shout of joyous laughter arises, which sways the winds from their appointed courses, and rattles down the dead branches from the leafy boughs overhead: or, all is solemn and still as a breathless night; for here life is ever manly in turmoil as in repose. here there is no barter, no usury, no counting of the gains and losses of life; and the great sower leaps over the fields like a madman, casting forth the golden grain amongst the briars, and o

tory in manliness and strength. here there is neither sect nor faction: live or die, prosper or decay! so the great live, and the little ones go back to the roots of life. neither is their obedience outside the obedience which is born of necessity; for here there is no support, no resting on others- ploughshares are beaten into swords, and spindles are fashioned into the shafts of arrows, and the winds shriek through our armour as we battle for the strength of the world. the rain falleth upon the deserts as upon the fertile valleys; and the sun shineth upon the blue waters as upon the verdant fields; and the dew heedeth not where it sleepeth, whether on the dung-hill, or betwixt the petals of the wild rose; for all is lavish in this temple of the world, where on the throne of inexhaustible

deserts as upon the fertile valleys; and the sun shineth upon the blue waters as upon the verdant fields; and the dew heedeth not where it sleepeth, whether on the dung-hill, or betwixt the petals of the wild rose; for all is lavish in this temple of the world, where on the throne of inexhaustible wealth sits the king of life, tearing the jewels from his golden throat, and casting them out to the winds to be carried to the four corners of the earth. there is no thrift here, no storing up for the morrow; and yet there is no waste, no wantonness, for all who enter 176 this treasure-house of life become one with the jewels of the treasury. words. words. words! they have shackled and chained you, o children of the mists and the mountains; they have imprisoned you, and walled you up in the dung

e honour of his name, and as a proof of his existence, have they not built up great towers of science, bastions of steam and of flame, and set a-singing the wheels of progress, and all the crafts and the guiles and the artifices of knowledge? they have contained the waters with their hands; and the earth they have set in chains; and the fire they have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. yet he who gazeth into the heavens, and crieth in a loud voice "there is no-go

ecame one. then there came unto me a woman subtle and beautiful to behold, whose breasts were as alabaster bowls filled with wine, and the purple hair of whose head was as a dark cloud on a stormy night. dressed in a gauze of scarlet and gold, and jewelled with pearls and emeralds and magic stones, she, like a spider spun in a web of sunbeams and blood, danced before me, casting her jewels to the winds, and naked she sang to me "o lover of mine heart, thy limbs are as chalcedony, white and round, and tinged with the mingling blush of the sapphire, the ruby, and the sard. thy lips are as roses in june; and thine eyes as amethysts set in the vault of heaven. o! come kiss me, for i tremble for thee; fill me with love, 193 for i am consumed by the heat of my passion; say me, o slay me with kis

remained in its sheath. then i cried unto myself "verily why should i do aught, for life itself hath become unto me as a swordless scabbard- so i sat still and gloomed into the darkness. 209 the warrior there is an indifference which overleaps satisfaction; there is a surrender which overthrows victory, there is a resignation which shatters the fetters of anxiety, a relaxation which casts to the winds the manacles of despair. this is the hour of the second birth, when from the womb of the excess of misery is born the child of the nothingness of joy "solv" for all must be melted in the crucible of affliction, all must be refined in the furnace of woe, and then on the anvil of strength must it be beaten out into a blade of gleaming joy "coagula" weep and gnash your teeth, and sorrow sits cr

y laughter smiteth the dark waters of destruction into a myriad jewels of unutterable and uttermost joy! i am alone, and stand in the centre of the desert of sorrow, and laugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! i am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my 211 laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh

pearl of fire drawn from the depths of the seas, a full moon of silver trembles glowing with beams of opalescent light- mystic and wonderful. in her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. then clear and sweet as the breath of the hillside, i heard a voice, as of the winds across a silver harp, saying: i am the queen of the heavenly ones, of the gods, and of the goddesses, united in one form. i am she who was, who is, and will be; my form is one, my name is manifold; under the palm-trees, and in the deserts, in the valleys, and on the snowy mountains, mankind pays me homage, and thunders forth praises to my name. yet i am nameless in the deep, as amongst the l

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? and hath not the daughter stolen the warmth of the bed of her mother? therefore is the great curse irrevocable. therefore there is neither wisdom nor understanding nor knowledge in this house, that hangeth upon the edge of hell. thou art not 4 but 2, o thou blasphemy spoken against 1! therefore whoso worshippeth thee is accursed. he shall be brayed in a mortar and the powder thereof cast to the winds, that the birds of the air may eat thereof and die; and he shall be dissolved in strong acid and the elixir poured into the sea, that the fishes of the sea may breathe thereof and die. and he shall be mingled with dung and spread upon the earth, so that the herbs of the earth may feed thereof and die; and he shall be burnt utterly with fire, and the ashes thereof shall calcine the children o

the babe that is hidden in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for

is nothing of this, for there is only truth. your falsehood is but a little falser than your truth. yet by your truth shall ye come to truth. your truth is your troth with adonai the beloved one. and the chymical marriage of the alchemists beginneth with a weighing, and he that is not found wanting hath within him one spark of fire, so dense and so intense that it cannot be moved, through all the winds of heaven should clamour against it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and

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e to-day will be more hard definite magical work, less discourse, less beatific state of mind which is the very devil! the real calypso, none the less temptress because her name happens to be penelope. ah lord adonai, my lord! grant unto me the perfume and the vision; let me attain the desirable harbour; for my little ship is tossed by divers tempests, even by euroclydon, in the place where four winds meet. 12.35. therefore i shall go to rest, letting my mind rest ever in the will toward adonai. let my sleep be toward him, or annihilation; let my waking be to the music of his name; let the day be full to the uttermost of him only. 2.18. my good friend the body woke me at this hour by means of disturbed dreams about a quite imaginary 51 relative of whom nobody for years had ever seen anyth

f its mother, so gropeth thy little child after thee, o thou self- glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pranayama, and then sleep, ever willing adonai. for pranayama with its intense physical strain is a great medicine for the mind. even as the long trail of the desert and the life with the winds and the stars, 111 the daily march and its strife with heat, thirst, fatigue, cure all the ills of the soul, so does pranayama clear away the phantoms that mayan, dread maker of illusion, hath cumbered it withal. 1.13. 10 breath-cycles; calm, perfect, without the least effort; enough to go to sleep upon. he will read through the ritual once, and then sleep.(the pranayama precipitated a short

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s, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to

es us good doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways

the laws of his 231 land, doubting the decaying religion of his childhood, he snapped, like rotten twigs, the worm-eaten conventionalities of the effete and hypocritical civilisation in which he had been nurtured, and sought refuge for a space in the wild and beautiful country which lies tangled like a head of tumbled hair to the north and north-west of england. here he learnt from the whispering winds and the dreamy stars that life was not altogether a curse, and that every night dies in the arms of dawn. his freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of freedom and revolt- hi

n race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate su

sed the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order bey

r may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz: behind the stations of the hierophant, dadouchos, hiereus and stolistes. between them are placed the stations of the four vicegerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palace

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my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses on the moss 93 with all their thorns; we came there at the dawn, my lord and i; god sailed across the sky in's galleon of amber, drawn by singing winds while we wove garlands of the flowers of our minds. iv all day my lover deigned to murder me, linking his kisses in a chain about my neck; demon-embroidery! bruises like far-ff mountains stain the valley of my body of ivory! then last came sleep. i wake, and he is gone; what should i do but weep? v nay, for i wept enough- more sacred tears- when first he pinned me, gripped my flesh, and as a

silver shoe-buckle of yonder" frederic nodded towards the old beau "true, i never knew him; yet he looks as if he had sat there since sedan. who is he "we do not know his name, monsieur" said frederic softly, a little awed "but i think he was a duke, a prince- i cannot say what. he is more than that- he is unique. he is "le revenant de la rue des quatre vents "the ghost of the street of the four winds" roderic was immensely taken by the title; a thousand fantastic bases for the sobriquet jumped into his brain. was the rue des quatre vents haunted by a ghost in his image? there are no ghosts in practical paris. but of all the ideas 110 which came to him, not one was half so strange as the simple and natural story which he was later to hear "come" said frederic "i will present you to him "m

cleansed myself of the marks of battle, sat down and broke my fast, my sane mind steadily forcing itself to a sober plan of action, beating manfully down the scream of its despair. all day i searched the streets. passing an antiquary, i showed him my weapons. he readily supplied their history; but- there was none of that family alive, nor had been since the great revolution. their goods? the four winds of heaven might know. at those words 'the four winds' i rushed out of the shop, as if stung by an adder "i drove home, set all my servants hunting for railed houses. they were to report to me in the rue des quatre vents. any house not accounted for, any that might conceal a mystery, these i would see myself "all labour lost! my servants tried. i distrusted their energy: i set myself obstinat

him. faithful to death "i watched long. i offered a huge sum for his identification. the authorities even became suspicious: why was i so anxious? how could i say? he was the servant of "i did not know my sweet child's name "so, while a living man, i made myself a ghost. iv "it may have been one day some ten years later" continued the old nobleman "when as i paced uselessly the street of the four winds i was confronted by a stern, grey figure, short, stout, and bearded, but of an indescribably majesty and force "he laid his hand unhesitatingly upon my shoulder 'unhappy man' he cried 'thou art sacrificing thy life to a phantom "look not" quoth zoroaster "upon the visible image of the soul of nature, for her name is fatality" what thou hast seen- i know not what it is, save that it is as 126

ood friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and liveth and reigneth for ever and ever, that never again, neither to save life, nor to retain honour, wilt thou set foot in the street of the four winds; so long as life shall last "even as he bade me, i rose with lifted hand and swore "as i did so there resounded in the room ten sharp knocks, as of ivory on wood, in a certain peculiar cadence "this was but the first of a very large number of interviews. i sought, indeed, steadfastly to learn from him the occult wisdom of which he was a master; but, though he supplied me with all conceivable

aos, formed this time in an abstract of female primary and secondary sexual attributes in contrast to the male elements in the first. there is a large face suggested in the drawing, to the right and center. 161 the organ in king's chapel, cambridge then silence,and the veil of light is raised and darkness seen behind. now softly sound the angels' herald-trumpets, calling round thunders and mighty winds and powers amazed. now laden with the spirit of man's hand there bursts an awful clarion-shout and brings strange whispering and rushing of strange wings battling, and furtive secrets of command. down from the height and up from the abyss are swept dominion, power, angel, throne, for unimaginable ends, and hiss, and fall. the heralds trumpet; they are gone. tread softly 'tis in god's house t

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the yearning for paradise, and the dark fear of hell, and the feast of the corruption of the grave; so that as a child i may be led unto thy kingdom, and be consumed in the unutterable joy of thine everlasting rapture. 8. o my god, thou mighty one, thou creator of all things, i renounce unto thee the moonlit peaks of the mountains, and the arrow-shapen kiss of the firs, and all the travail of the winds; so that i may be lost on the summit of thy glory, and be consumed in the unutterable joy of thine everlasting rapture. 9. o my god, thou mighty one, thou creator of all things, i renounce unto thee the goatish ache of the years, and the cryptic books, and all the majesty of their enshrouded words; so that i may be entangled in thy wordless wisdom, and be consumed in the unutterable joy of t

to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery light. 12. o thou fat of an hundred fortresses of iron, crimson as the blades of a million murderous swords; i swear to thee by the smoke-wreath of the volcano, to open the secret shrine of thy bull's breast, and tear out as an augu

re the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing flame of frenzied song, whose shouts, like unto golden swords of leaping fire, urge us onward to the wild slaughter of the worlds. 4. o thou sovran might of the most ancient forests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches

1. o woe unto me, my god, woe unto me; for all my song is as the dirge of the sea that moans about a corpse, lapping most mournfully against the dead shore in the darkness. yet in the sob of the wind do i hear thy name, that quickeneth the cold lips of death to life. 2. o woe unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto

thee, evoe! i adore thee, iao! o thou pearl cloud of the sunset, that art caught up in a murderer's hand! i adore thee, evoe! i adore thee, iao! o thou rich vintage of slumber, that art crushed from the bud of the poppy! i adore thee, evoe! i adore thee, iao! o thou great boulder of rapture, that leapest adown the mountains of joy! i adore thee, evoe! i adore thee, iao! o thou breather-out of the winds, that art snared in the drag-net of reason! i adore thee, evoe! i adore thee, iao! o thou purple breast of the storm, that art scarred by the teeth of the lightning! i adore thee, evoe! i adore thee, iao! o thou pillar of phosphor foam, that leviathan spouteth from's nostrils! i adore thee, evoe! i adore thee, iao! o thou song of the harp of life, that chantest forth the perfection of death!

e, iao! o thou tortured shriek of the storm, that art whirled up through the leaves of the woods! i adore thee, evoe! i adore thee, iao! o thou dazzling opal of light, that flamest in the crumbling skull of space! i adore thee, evoe! i adore thee, iao! o thou red knife of destruction, that art sheathed in the bowels of order! i adore thee, evoe! i adore thee, iao! o thou storm-drunk breath of the winds, that pant in the bosom of the mountains! i adore thee, evoe! i adore thee, iao! o thou loud bell of rejoicing, that art smitten by the hammer of woe! i adore thee, evoe! i adore thee, iao! 62 o thou red rose of the sunset, that witherest on the altar of night! i adore thee, evoe! i adore thee, iao! o thou bright vision of sunbeams, that burnest in a flagon of topaz! i adore thee, evoe! i ad

voe! i adore thee, iao! o thou pearly eyelid of day, that art closed by the finger of evening! i adore thee, evoe! i adore thee, iao! o thou wild anarch of the hills, pale glooming above the mists of the earth! i adore thee, evoe! i adore thee, iao! o thou moonlit peak of pleasure, that art crowned by viper tongues of forked flame! i adore thee, evoe! i adore thee, iao! o thou wolfish head of the winds, that frighteth the snow-white lamb of winter! i adore thee, evoe! i adore thee, iao! o thou dew-lit nymph of the dawn, that swoonest in the satyr arms of the sun! i adore thee, evoe! i adore thee, iao! o thou mad abode of kisses, that art lit by the fat of murdered fiends! i adore thee, evoe! i adore thee, iao! 65 o thou sleeping lust of the storm, that art flame-gorg'd as a flint full of f

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ere are those who pretend that it does not lack charm_ possesses itself of your spirit, and spreads itself across your faculties as a fog spreads itself in a meadow. there, then, you are, for some hours yet, 90 incapable of work, of action, and of energy. it is the punishment of an impious prodigality in which you have squandered your nervous force. you have dispersed your personality to the four winds of heaven_ and now, what trouble to gather it up again and concentrate it! 91 chapter iv the man-god it is time to leave on one side all this jugglery, these big marionettes, born of the smoke of childish brains. have we not to speak of more serious things_ of modifications of our human opinions, and, in a word, of the "morale" of hashish? up to the present i have only made an abridged monog

for the adept. everywhere there is loveliness_ in the poppy and in the dunghill upon which it blows; in the palace of marble and in the huts of sunbaked mud which squat without its walls. for him the glades of the forests laugh with joy, and so do the gutters of our slums. all is beautiful, and flame-shod he speeds over earth and water, through fire and air; and builds, in the tangled web of the winds, that city wherein no one dreams, and where even awakenment ceases to be. but in order to work miracles we must be outside the ordinary conditions of humanity; we must either be abstracted by wisdom or exalted by madness, either superior to all passions or beyond them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or

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termined by the antecedents in consciousness. its essential characteristic being the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leaves their echoes gradually dying away. now that we have come to the end of this long chapter, let us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distance from our last halting-place seems so short, not on account of our idleness, but because of the many twists and turnings that the road has taken since we left our last camp below, when the sun was rising and all was golden with the joy of great expectations. for, in truth, we h

njure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of

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cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey s

sting over all the plain. the good knight reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that arm d glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but the

e marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to'sfeet- a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! 78 the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awfu

ALEISTER CROWLEY EQUINOX EQ I 4

e or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" 19 i.nsit n.aturae r.egina i.sis (obtained in invocation, june 9-10, 1910 o.s) all the hot summer i lay in the darkness, calling on the winds to pass by me and slay me, slay me with light in the heat of the summer; but the winds had no answer for one who was fallen asleep by the wayside, with no lyre to charm them, no voice of the lyre, and no song to charm them. late as i lay there asleep by the wayside, i heard a voice call to me, low in the silence, there in the darkness the summer called to me "thou who art hidden in the green

ALEISTER CROWLEY EQUINOX EQ I 6 2

this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee never, as i feel now, lost forever! lamp of earth! where'er thou movest its dim shapes are clad with brightness, and the souls of whom thou lovest walk upon the winds with lightness, till they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites the" 12 "fold glorification of god from" 963["enter" scorpio-apophis "dressed in a filmy white robe, her hair in disorder [a

t therein. therefore i bring nothing but myself. leo. let us burn her upon the altar of burnt offering. scorpio-apophis. but in the fire my tears would be dried up; and these tears are of mine offering to the lord. leo. let us throw her to the sacred crocodile. scorpio-apophis. but in the water my heart would be chilled; and this heart is of mine offering to the lord. leo. let us throw her to the winds from the watchtowers of silence. scorpio-apophis. but in the wind my hymns would not be heard; and these hymns are of mine offering to the lord. leo. let us bury her in the consecrated mountain! scorpio-apophis. but in the earth the worms would devour my flesh; and this flesh is of mine offering to the lord. oh lord, let thy servants return unto their thrones that i may worship thee as i wil

phesying death! 88["she is interrupted by the violin of the throned" luna "who plays her unutterable melody<pisces "manifests distress" venus. brother libra, what is this song? libra my soul is an enchanted boat, which, like a sleeping swan, doth float upon the silver waves of thy sweet singing; and thine doth like an angel sit beside a helm conducting it, whilst all the winds with melody are ringing. it seems to float ever, for ever, upon that many-winding river, between mountains, woods, abysses, a paradise of wildernesses! till, like one in slumber bound, borne to the ocean, i float down, around, into a sea profound, of ever-spreading sound. meanwhile thy spirit lifts its pinions in music's most serene dominions; catching the winds that fan that happy heaven. a

rit lifts its pinions in music's most serene dominions; catching the winds that fan that happy heaven. and we sail on, away, afar, without a course, without a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wi

constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the

ALEISTER CROWLEY EQUINOX EQ I 6

that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now th

voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all things blent in fiercest harmony. soft winds are calling on the cloudy deep (like foam-flowers falling from the breasts of sleep their l

and aching eye in a face of gray- droops down to slumber. all the world is dead. rose! rose! where art thou? o my rose, my rose! my secret rose, art lost among the gray? there is no voice in the silence; in the woods the brownness glistens under the weeping rain, 149 and i am in despair of thee and time. weeping the trees, and all the streams grown sullen under the lowering skies, and the bitter winds. there is no living thing in the temple of summer, and the ashes of spring lie cold on the hearth of day. gray dreams again! and all my hope is fled. gray dreams, gray dreams, and the day is tired and dead. the bitter aftermath of summer brings time's memory back to the world: there are no stings, in the world's pain, but only bitterness of the memory of time; no sore distress, save for the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

will and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest and the forces (likewise entities) who are the agents of destruction, carry on their necessary work of breaking up the form; they scatter it as it is occultly expressed to "the four winds of heaven" or to the regions of the four breaths, a fourfold separation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned

t light is thrown on it by the following three sentences from the old commentary "when the fire is drawn from the inmost point within the heart the waters suffice not to subdue it. like a stream of flame it issues forth, and traverses the waters, which disappear before it. thus the goal is found "when the fire descends from the one who watches above, the wind suffices not to blow it out. the very winds protect, shield and aid the work, guiding the falling fire unto the point of entrance "when the fire emanates from the mouth of the one who thinks and sees, then the earth sufficeth not to hide or kill the flame. it feeds the flame, causing a growth and magnitude of fire which reaches to the narrow door of entrance" under this symbology much is hidden anent the life-giving energy, the centre

he dead personality which lies between the hall of learning and the hall of wisdom. it is found upon the shores of the river of life and has to be passed prior to the third initiation. 3. the burning-ground which is found when a man is ready to pass out of the hall of wisdom as a full adept. it is a triple burning-ground and is found "upon the mountain top, being kept alive and flaming by all the winds of heaven" it is responsible for the destruction of the egoic or causal body. the third produces a spiritual alchemicalisation, whereas the other two produced results in the objective or form side and the subjective or consciousness aspect of his triple nature. when these three burning grounds are passed then the adept is prepared for another and fiercer experience. the hierarchies connected

fect or rather both if we but fathom the manifestation to its origin. all the phenomena of earth currents, terrestrial magnetism and atmospheric electricity, are due to the fact that the earth is an electrified conductor, whose potential is ever changing owing to its rotation and its annual orbital motion, the successive cooling and heating of the air, the formation of clouds and rain, storms and winds, etc. this you may perhaps find in some text book. but then science would be unwilling to admit that all these changes are due to akasic magnetism incessantly generating electric currents which tend to restore the disturbed equilibrium."the sun is neither a solid nor a liquid, nor yet a gaseous glow; but a gigantic ball of electro-magnetic forces, the store-house of universal life and motion

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

te forms. it will produce in some types the quieting of the nature, so that all anxieties and mundane worries cease and the mystic enters into the peace that passeth understanding. he can then say "there is a flame within me that has stood unmoved, untroubled through a mist of years, knowing nor love nor laughter, hope nor fears, nor foolish throb of ill, nor wine of good. i feel no shadow of the winds that brood, i hear no whisper of a tide that veers, i weave no thought of passion, nor of tears, unfettered i of time, of habitude. i know no birth, i know no death that chills; i fear no fate, nor fashion, cause nor creed, i shall outdream the slumber of the hills, i am the bud, the flower, i the seed; for i do know that in whate'er i see i am the part, and it the soul of me."22(109) contra

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

build and paint and blend the tones of beauty, but this time for the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. outside the pyramid, the world of god established itself. the sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun. but in the pyramid, down in its dim laboratory, a worker stood, toiling at work. his test tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim p

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

will and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest, and the forces (likewise entities) who are the agents of destruction. carry on their necessary work of breaking up the form; they scatter it as it is occultly expressed to "the four winds of heaven" or to the regions of the four breaths a fourfold separation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

de moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and calm, of books and enterprise. and at the desk, the master sits and works and thinks, projecting thought, working within, above and all around, whilst through the room pass many. it is their right to pass. iv. a golden door, wide open to the sun. before the door lie rocks and bits of stone. a path winds towards that door, and o'er its lintel are the words: enter with calm; speak low and only if a need is there. enter the stream behind the door and wash away the stains of travel. then face the master, but only when the quiet of evening light shines forth and all is still within. take these pictures one each sunday in the month and work creatively with them. at the close of a year, send in to

APOCALYPSE MOSES

make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in their hands, and others trumpets. 3 and lo! the 'lord of hosts' came on and four winds drew him and cherubim mounted on the winds and the angels from heaven escorting him and they came on the earth, where was the body of adam. 4 and they came to paradise and all the leaves of paradise were stirred so that all men begotten of adam slept from the fragrance save seth alone, because he was born 'according to the appointment of god. 5 then adam's body lay there in paradise on the e

APOCRYPHON OF JOHN

a might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man

ARADIA GOSPEL OF THE WITCHES

ere not well pleased with this, because they adored her beauty and goodness, andthere were few who had not enjoyed her charity.but by the aid of her lover she obtained, as a last grace, that on the night before she was to be tor-tured and executed she might, with a guard, go forth into the garden of the palace and pray. page 44 chapter xi.the house of the wind.list to the whoop and whistle of the winds,their hollow drone as they come roaring on,for strength hath many a voice, and when arousedthe flying tempest calls with awful joyand echoes as it strikes the mountain-side,then crashes in the forest. hear the cry!surely a god hath set his lions looseand laughs to hear them as they rage afar. c. g. leland.the following story does not belong to the gospel of the witches, but i add it as it co

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

decaroli 2004. 15 intersecting channels (tib. rtsa; skt. n..i) that fill the coarse body. there are six knots (tib. khor lo drug; skt. cakra.a) at the major intersections of these channels, and these are found vertically along the central axis of the body. an individual s mental constituencies (sems, their life-breath (dbugs, and various impurities travel along these channels propelled by subtle winds (tib. rlung; skt. pr..a. in yogic and tantric practices, the control and purification of these various elements and the unwinding of the knots aids the process of liberation. to illustrate this metaphorically, samuel likens the subtle body to a mental model of the nervous system.22 to accompany the body, the various souls are the la (bla "life-force" sok (srog "life-energy" and wuk (dbugs "l

BLAVATSKY H P ANTHROPOGENESIS

usions. and pramlocha, terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. she went from tree to tree, and as, with the dusky shoots that crowned their summits, she dried her limbs, the child she had conceived by the rishi came forth from the pores of her skin in drops of perspiration. the trees received the living dews; and the winds collected them into one mass "this" said soma (the moon "i matured by my rays; and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named marisha* now kandu stands here for the first race. he is a son of the pitris, hence one devoid of mind, which is hinted at by his being unable to discern a period of nearly one thousand years from

rvened since then, have already carried us onward, on the opposite ascending arc, some steps toward our dematerialization, as the spiritualists would say. the earth, ourselves, and all things have softened since then- aye, even our brains. but it has been objected by some theosophists that an ethereal earth even some 15, or 20,000,000 years ago, does not square with geology, which teaches us that winds blew, rains fell, waves broke on the shore, sands shifted and accumulated[[footnote(s* it must be remembered that the "last remnants" here spoken of, refer to those portions of the "great continent" which still remained, and not to any of the numerous islands which existed contemporaneously with the continent. plato's "island" was, for instance, one of such remnants; the others having sunk a

s an eclipse of the "spiritual sun[[vol. 2, page] 251 answers to objections. etc, etc, that, in short, all natural causes now in operation were then in force "in the very earliest ages of geological time, aye, that of the oldest palaeozoic rocks" to this the following answers are given. firstly, what is the date assigned by geology to those "oldest palaezoic rocks? and secondly, why could not the winds blow, rain fall, and waves (of carbonic acid apparently, as science seems to imply) break on the shore, on an earth semi-astral, i.e, viscid? the word "astral" does not necessarily mean as thin as smoke, in occult phraseology, but rather "starry" shining or pellucid, in various and numerous degrees, from a quite filmy to a viscid state, as just observed. but it is further objected: how could

onad concurring with the retrogression of form (666, i.e "with decrease of the vis formativa" he says "who knows what shape vehicled the ego in remote rings (rounds, or races? may not man's type have been that of the simiadae in its variety? might not the monkey-kingdom of ramayana fame rest on some far-off tradition relating to a period when that was the common lot, or rather aspect, of man. and winds up a very clever, though too short, exposition of his theory by saying that which every true occultist will endorse "with physico-ethereal man there must be involution of sex. as physico-astral man depended on entities of the sub-human class (evolved from animal prototypes) for rebirth, so will physico-ethereal man find among the graceful, shapely orders issuing from the air-plane, one or mo

man was born on the seven zones of the immortal, the indestructible of the manvantara* there was eternal spring in darkness (but) that which is darkness to the man of today, was light to the man of his dawn. there, the gods rested, and fohat* reigns ever since. thus the wise fathers say that man is born in the head of his mother (earth, and that her feet at the left end generated (begot) the evil winds that blow from the mouth of the lower dragon. between the first and second (races) the eternal central (land) was divided by the water of life "it flows around and animates her (mother earth's) body. its one end issues from her head; it becomes foul at her feet (the southern pole. it gets purified (on its return) to her heart- which beats under the foot of the sacred shambalah, which then (i

her neck* downward (to the south west, into many lands and islands, but the eternal land (the cap) broke not asunder. dry lands covered the face of the silent waters to the four sides of the world. all these perished (in their turn. then appeared the abode of the wicked (the atlantis. the eternal land was now hid, for the waters became solid (frozen) under the breath of her nostrils and the evil winds from the dragon's mouth" etc, etc. this shows that northern asia is as old as the second race. one may even say that asia is contemporary with man, since from the very beginnings of human life its root-continent, so to speak, already existed; that part of the world now known as asia being only cut off from it in a later age, and divided by the glacial waters. if, then, the teaching is unders

mal soul full of selfish and sensual desires; and herein is contained the mystery of an adept's as of a profane man's life, as also that of the post-mortem separation of the divine from the animal man. the ramayana- every line of which has to be read esoterically- discloses in magnificent symbolism and allegory the tribulations of both man and soul "within the body, in the midst of all these life-winds? principles, which move about in the body, and swallow up one another* blazes the vaishvana fire* sevenfold, of which 'i' am the goal" says the brahmana* but the chief "soul" is manas or mind; hence, soma, the moon, is shown as making an alliance with the solar portion in it, personified as the prachetasas. but of the seven keys that open the seven aspects of the ramayana, as of every other

m, giants, or mighty primitive men, from whom 'evolution' may one day trace our present race" it is invited to do so now, now that this hint is explained quite openly; but evolutionists are as sure to[[footnote(s* this is explained by the able translator of anugita in a foot-note (p. 258) in these words "the sense appears to be this; the course of worldly life is due to the operations of the life-winds which are attached to the self, and lead to its manifestations as individual souls "vaisvanara (or vaishvanara) is a word often used to denote the self- explains nilakantha* translated by kashinath trimbak telang, m.a, bombay[[vol. 2, page] 497 traces of pre-historic strifes. decline nowadays as they did ten years ago. science and theology are against us: therefore we question both, and have

e, mount sinai in (through) smoke, i.e, the exoteric husks of orthodox or sectarian ritualism. now, having the above in view, read the dialogue between the sages narada and davamata in the anugita, the antiquity and importance of which ms (an episode from the mahabharata) one can learn in the "sacred books of the east" edited by prof. max muller* narada is discussing upon the breaths or the "life-winds" as they are called in[[footnote(s* pistis sophia is an extremely important document, a genuine evangel of the gnostics, ascribed at random to valentinus, but much more probably a pre-christian work in its original. it was discovered in a coptic ms. by schwartze, in the british museum, quite accidentally, and translated by him into latin; after which text and (latin) version were published b

ar me speak about that. day and night are a pair, between them is the fire. that which exists and that which does not exist are a pair, between them is the fire, etc" and after every such contrast narada adds "that is the excellent seat of the udana as understood by brahmanas" now many people do not know the full meaning of such terms as samana and vyana, prana and apana, explained as being "life-winds (we say "principles and their respective faculties and senses, being offered up to udana, the soidisant principal "life wind) said to act at all the joints. therefore the reader, who is ignorant that the word "fire" means in these allegories both the "self" and the higher divine knowledge, will understand nothing in this; and will therefore entirely miss the point of our argument, as its tra

therefore the reader, who is ignorant that the word "fire" means in these allegories both the "self" and the higher divine knowledge, will understand nothing in this; and will therefore entirely miss the point of our argument, as its translators and even its editor the great oxford sanskritist, max muller, has missed the true meaning of narada's words. exoterically, all this enumeration of "life winds" means, of course, approximately, that which is surmised in the foot-notes; namely "the sense appears to be this. worldly life is due to the operations of the life-winds which are attached to the self, and lead to its manifestations as individual souls. of these the samana and vyana are controlled and held under check by[[vol. 2, page] 568 the secret doctrine. the prana and apana. the latter

BLAVATSKY H P COSMOGENESIS

old, intelligent beings, or rather "intelligences" with every sense or[[vol. 1, page] 96 the secret doctrine. function whether physical or mental. the occult claim that there are seven senses in man, as in nature, as there are seven states of consciousness, is corroborated in the same work, chapter vii, on pratyahara (the restraint and regulation of the senses, pranayama being that of the "vital winds" or breath. the brahmana speaks in it "of the institution of the seven sacrificial priests (hotris. he says "the nose and the eyes, and the tongue, and the skin and the ear as the fifth (or smell, sight, taste, touch and hearing, mind and understanding are the seven sacrificial priests separately stationed; and which "dwelling in a minute space (still) do not perceive each other" on this sen

tality, and the "double" of the body, the triad which disappears with the death of the person, and the kama-rupa which disintegrates in kama-loka[[vol. 1, page] 123 the secret of the elements. east and west, forces having each a distinct occult property. these beings are also connected with karma, as the latter needs physical and material agents to carry out her decrees, such as the four kinds of winds, for instance, professedly admitted by science to have their respective evil and beneficent influences upon the health of mankind and every living thing. there is occult philosophy in that roman catholic doctrine which traces the various public calamities, such as epidemics of disease, and wars, and so on, to the invisible "messengers" from north and west "the glory of god comes from the way

xed natures of the semi-terrestrial, down to matter in full generation, and then back again, reascending at each new period higher and nearer the final goal; that each atom, we say, may reach through individual merits and efforts that plane where it re-becomes the one unconditioned all. but between the alpha and the omega there is the weary "road" hedged in by thorns, that "goes down first, then- winds up hill all the way yes, to the very end" starting upon the long journey immaculate; descending more and more into sinful matter, and having connected himself with every atom in manifested space- the pilgrim, having struggled through and suffered in every form of life and being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with col

"to become "to be reborn) which relates to the rebirth of man, as well as to his spiritual regeneration. in the theogony of mochus, we find aether first, and then the air, from which ulom, the intelligible[[noetos) deity (the visible universe of matter) is born out of the mundane egg (mover's phoinizer, p. 282) in the orphic hymns, the eros-phanes evolves from the divine egg, which the aethereal winds impregnate, wind being "the spirit of the unknown darkness "the spirit of god (as explains k. o. muller, 236; the divine "idea" says plato "who is said to move aether" in the hindu katakopanishad, purusha, the divine spirit, already stands before the original matter "from whose union springs the great soul of the world" maha-atma, brahma, the spirit of life* etc, etc* besides this there are

rn the phenomenal subdivisions of the noumenal elements were informed by the elementals, so called, the "nature spirits" of lower grades. in the theogony of mochus, we find ether first, and then the air; the two principles from which ulom the intelligible[[noetos) god (the visible universe of matter) is born* in the orphic hymns, the eros-phanes evolves from the spiritual egg, which the aethereal winds impregnate, wind being "the spirit of god" who is said to move in aether "brooding over the chaos- the divine "idea" in the hindu katakopanisad, purusha, the divine spirit, already stands before the original matter, from whose union springs the great soul of the world "maha= atma, brahm, the spirit of life* these latter appellations being again identical with the universal soul, or anima mun

ivinities as thunder[[footnote(s* the gehenna of the bible was a valley near jerusalem, where the monotheistic jews immolated their children to moloch, if the prophet jeremiah is to be believed on his word. the scandinavian hel or hela was a frigid region- again kamaloka- and the egyptian amenti a place of purification (see isis unveiled, vol. ii, p. 11[[vol. 1, page] 464 the secret doctrine. the winds, and rain" the ancients knew and could distinguish the corporeal from the spiritual elements, in the forces of nature. the four-fold jupiter, as the four-faced brahma- the aerial, the fulgurant, the terrestrial, and the marine god- the lord and master of the four elements, may stand as a representative for the great cosmic gods of every nation. while passing power over the fire to hephaistos

e glyph or allegory. they are accused of superstition and credulity, those ancient sages; and this by those very nations, which, learned in all the modern arts and sciences, cultured and wise in their generation, accept to this day as their one living and infinite god, the anthropomorphic "jehovah" of the jews. what were some of the alleged "superstitions? hesiod believed, for instance, that "the winds were the sons of the giant typhoeus" who were chained and unchained at will by aeolus, and the polytheistic greeks accepted it along with hesiod. why should not they, since the monotheistic jews had the same beliefs, with other names for their dramatis personae, and since christians believe in the same to this day? the hesiodic aeolus, boreas, etc, etc, were named kadim, tzaphon, daren, and

why should not they, since the monotheistic jews had the same beliefs, with other names for their dramatis personae, and since christians believe in the same to this day? the hesiodic aeolus, boreas, etc, etc, were named kadim, tzaphon, daren, and ruach hajan by the "chosen people" of israel. what is, then, the fundamental difference? while the hellenes were taught that aeolus tied and untied the winds, the jews believed as fervently that their lord god "with smoke coming out of his nostrils and fire out of his mouth, rode upon a cherub and did fly; and was seen upon the wings of the wind (ii. sam, xxii. 9 and 11. the expressions of the two nations are either both figures of speech, or both superstitions. we think they are neither; but only arise from a keen sense of oneness with nature, a

h superstitions. we think they are neither; but only arise from a keen sense of oneness with nature, and a perception of the mysterious and the intelligent behind every natural phenomenon, which the moderns no longer possess. nor was it "superstitious" in the greek pagans to listen to the oracle of delphi, when, at the approach of the fleet of xerxes, that oracle advised them to "sacrifice to the winds" if the same has to be regarded as divine worship in the israelites, who sacrificed as often to the wind and fire- especially to the latter element. do they not say that their "god is a consuming fire (deut. iv, 24, who appeared generally as fire and "encompassed by fire? and did not elijah seek for him (the lord) in the "great strong wind, and in the earthquake? do not the christians repeat

say that their "god is a consuming fire (deut. iv, 24, who appeared generally as fire and "encompassed by fire? and did not elijah seek for him (the lord) in the "great strong wind, and in the earthquake? do not the christians repeat the same after them? do not they, moreover, sacrifice to this day, to the same "god of wind and water" they do; because special prayers for rain, dry weather, trade-winds and the calming of storms on the seas exist to this hour in the prayer-books of the three christian churches; and the several hundred sects of the protestant religion[[vol. 1, page] 467 the fighting gods. offer them to their god upon every threat of calamity? the fact that they are no more answered by jehovah, than they were, probably, by jupiter pluvius, does not alter the fact of these pra

shines upon as hideous features of the animal-man now, as the "light of lucifer" did in days of old "those unfortunate heathens in their superstition regard even the elements as something that has comprehension. they still have faith in their idol vayu- the god or, rather, demon of the wind and air. they firmly believe in the efficacy of their prayers, and in the powers of their brahmins over the winds and storms (the missionary lavoisier, of cochin, in the journal des colonies) in reply to this, we may quote from luke viii, 24 "and he (jesus) arose and rebuked the wind and the raging of the water, and they ceased and there was a calm" and here is another quotation from a prayer book "oh, virgin of the sea, blessed mother and lady of the waters, stay thy waves" etc, etc (prayer of the neap

BLUE EQUINOX

th! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peel

hed in the void. 26. from the crown to the abyss, so goeth it single and erect. also the limitless sphere shall glow with the brilliance thereof. 27. thou shalt rejoice in the pools of adorable water; thou shalt bedeck thy damsels with pearls of fecundity; thou shalt light flame like licking tongues of liquor of the gods between the pools. 28. also thou shalt convert the all-sweeping air into the winds of pale water, thou shalt transmute the earth into a blue abyss of wine. 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss

n of illusion, will return to earth the slave of mara. the result of failing to reject rewards is the return to earth. the temptation is to regard oneself as having attained, and so do no more work. 34. behold the hosts of souls. watch how they hover o.er the stormy sea of human life, and how exhausted, bleeding, broken-winged, they drop one after other on the swelling waves. tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex. the voice of the silence 19 in this metaphor is contained a warning against identifying the soul with human life, from the failure of its aspirations. 35. if through the hall of wisdom, thou would.st reach the vale of bliss, disciple, close fast thy senses against the great dire heresy of separatenes

place between thin eyes, when it becomes the breath of the one-soul, the voice which filleth all, thy master.s voice. this verse teaches the concentration of the kundalini in the ajna cakra .breath. is that which goes to and fro, and refers to the uniting of shiva with sakti in the sahasrara (see the equinox) the equinox 20 38 .tis only then thou canst become a .walker of the sky. who treads the winds above the waves, whose step touches not the waters. this partly refers to certain iddhi, concerning understanding of devas (gods, etc; here the word .wind. may be interpreted as .spirit. it is comparatively easy to reach this state, and it has no great importance. the .walker of the sky. is much superior to the mere reader of the minds of ants. 39. before thou set.st thy foot upon the ladder

n, o disciple, is like unto a lofty tower, up which a haughty fool has climbed. thereon he sits in prideful solitude and unperceived by any but himself. develops this: but, this treatise being for beginners as well as for the more advanced, a sensible commonplace reason is given for avoiding pride, in that it defeats its own object. 16. false learning is rejected by the wise, and scattered to the winds by the good law. its wheel revolves for all, the humble and the proud. the .doctrine of the eye. is for the crowd, the .doctrine of the heart. for the elect. the first repeat in pride .behold, i know. the last, they who in humbleness have garnered, low confess .thus have 1 heard. continues the subject, but adds a further word to discriminate from da th (knowledge) in favour of binah (underst

t furnish. i am inclined to think that this was blavatsky.s method. so obvious a forgery as this volume only contains so much truth and wisdom because this is the case. the master. alike of language and of experience.has at hast arisen; it is the master therion.the beast.666.the logos of the on. whose word is .do what thou wilt shall be the whole of the law. 4. the rugged path of four-fold dhyana winds on uphill. thrice great is he who climbs the lofty top. 5. the paramita heights are crossed by a still steeper path. thou hast to fight thy way through portals seven, seven strongholds leid by cruel crafty powers.passions incarnate. the distinction between the two paths is now evident; that of dhyana is intellectual, or one might better say, mental, that of paramita, moral. but it may well b

s. one goes almost as a boy goes to meet his first sweetheart. but there is here another allusion to the beginnings of meditation, when everything seems so simple and straightforward, and withal so easy and pleasant. there is something intensely human about this. men set out upon the most dangerous expeditions in high spirits. 29. and to the second gate the way is verdant too. but it is steep and winds up hill; yea, to its rocky top. grey mists will over-hang its rough and stony height, and be dark beyond. as on he goes, the song of hope soundeth more feeble in the pilgrim.s heart. the thrill of doubt is now upon him; his step less steady grows. following the last comment a description of this path refers to the beginning of .dryness. in the course of meditation. 30. beware of this, o cand

BOOK OF ENOCH

7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was s

s out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn

s of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and o

the angel uriel, who was with me, showed me. 33.4] and he showed me everything, and wrote it down, and also their names he wrote down for me, and their laws and their functions. 34.1] and from there i went towards the north, to the ends of the earth, and there i saw a great and glorious wonder at the ends of the whole earth. 34.2] and there i saw three gates of heaven; through each of them north winds go out; when they blow there is cold, hail, hoarfrost, snow, fog, and rain. 34.3] and from one gate, it blows for good; but when they blow through the other two gates, it is with force, and it brings torment over the earth, and they blow with force. 35.1] and from there i went towards the west, to the ends of the earth, and i saw there, as i saw in the east, three open gates- as many gates a

elling of the chosen, and the resting places of the holy; and my eyes saw there all the sinners who deny the name of the lord of spirits being driven from there. and they dragged them off, and they were not able to remain, because of the punishment that went out from the lord of spirits. 41.3] and there my eyes saw the secrets of the flashes of lightning and of the thunder. and the secrets of the winds, how they are distributed in order to blow over the earth, and the secrets of the clouds, and of the dew; and there i saw from where they go out, in that place. and how, from there, the dust of the earth is saturated. 41.4] and there i saw closed storehouses from which the winds are distributed, and the storehouse of the hail, and the storehouse of the mist, and the storehouse of the clouds;

BOOK T

ok-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hi

aterial. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. earth of water book t page 7 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 princess and empress of the nymphs or undines throne of the ace of cups. xiii. the lord of the winds and the breezes; he king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule

y severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 degree virgo to 20 degree libra. water of air queen of the sylphs and sylphides. xv. the prince of the chariot of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands surmounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic h

igns, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, over-cautious, symbolizes gr:alpha and gr:omega; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air prince and emperor of the sylphs and sylphides. xvi. the princess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle r

BOOK OF BLACK SERPENT

through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by t

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

lept deft loki, the prankster, the mischief-maker of the gods, did espy the glimmering oibrosingamene, formed of galdra, her constant companion. silent as night did loki move to the goddess' side and, with fingers formed over the ages in lightness, did remove the silver circlet from about her snow-white neck. straightway did freya arouse, on sensing its loss. though he moved with the speed of the winds yet loki she glimpsed as he passed swiftly from sight into the barrow that leads to dreun. then was freya in despair. darkness descended all about her to hide her tears. great was her anguish. all light, all life, all creatures joined in her doom. to all corners were sent the searchers, in quest of loki; yet on the subject of deity names, let me explain the ones chosen for the seax-wica. fro

fate by knot of nine, what's done is mine at the tying of the last (ninth) knot, all the energy is directed into the cord and its knots, with a final visualization of the object of the work. the power has been raised and is now "stored" in these knots in the cord. there are old woodcuts, from the middle ages, which show witches selling knotted cords to sailors. they were supposed to have tied-up winds in the cords so that if the sailor needed a wind for his ship he just untied a knot and got it one knot for a light breeze, two for a strong wind and three for a gale! why would you want to store a spell? for some magick, the time for it to happen is important. suppose, for example, that you want something constructive to happen but the most propitious time for it to do so happens to be clos

sshopper lands on your knee, then almost immediately is gone again. you get to your feet and stroll leisurely through the grass, parallel to the hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he

BUDGE E

ir names are nebt-khu, nert-abui, and mer-ent-neteru, the text reads: those who are in this picture have their arms on the earth and their feet and legs in the darkness. when this great god crieth to them in their own bodies, they utter cries; they do not depart from their places, but their souls live in the word of the forms which come forth from their feet every day. when the shades appear, the winds which are in the tuat cease from the faces of these goddesses" in the lower register are- 1. horus, hawk-headed and wearing a disk, leaning p. 249 with his right shoulder upon a long staff, and holding in his left hand a boomerang, one end of which is in the form of a serpent's head. click to view horus and the serpent set-heh. 2. a huge serpent, called the "everlasting set" standing upon hi

earth. the servants who are loyal to his service come forth from [his] mouth every day" the text relating to the twelve goddesses reads "those who are in this picture take the towing rope of the boat of ra when it cometh forth p. 265 from the serpent ankh-neteru, and they tow this great god into the sky, and lead him along the ways of the upper sky. it is they who make to arise in the sky gentle winds and humid breezes, and it is they who order those who live [upon earth] to place themselves in the great boat in the sky" in the upper register are- 1. twelve goddesses, each of whom stands upright, and bears on her shoulders a serpent which belches, forth fire from its mouth; their names are- click to view six goddesses with fiery serpents. 1. nefert-khau. 2. khet)-uat-en-ra. 3. nebt-seshes

this picture are behind the image of osiris, who is over the thick darkness. these are the words which this god saith unto them after this great god hath journeyed by it-'life [to thee, o thou who art over the darkness! life [to thee] in all thy majesty! life [to thee, o governor of amentet, osiris, who art over the beings of amentet! life to thee! life to thee! o thou who art over the tuat, the winds of ra are to thy nostrils, and the nourishment of kheper is with thee. thou livest, and ye live. hail to osiris, the lord of the living, that is to say, of the gods who are with osiris, and who came into being with him the first time' those who are behind this hidden image in this circle wherein he liveth have their nourishment from the words of this god in their own tuat" p. 277 click to vi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply

ions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow

ituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire

d for magic and divination, especially for casting runes, for inspiration with words and oratory, for expansion of horizons and for male power magic. if frigg is also invoked, the energies are more balanced. deities of change these deities may be invoked in rituals involving not only change but also good fortune [insert pic p069- oya oya is the african goddess, also known as yoruba, who rules the winds and so controls the winds of change. she oversees trading and the marketplace, and brings good fortune to all honest traders and those who work with finance. she is very powerful, described as an amazonian warrior and life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a

. using colour in rituals seite 56 wicca01.txt you can also use coloured candles as a focus for wishes in a particular area of experience represented by the colour. so you might write a wish for a better memory on yellow paper and burn it in a yellow candle, the colour of mercury. you could then collect the ash in a heatproof ceramic pot or metal bowl beneath the candle and scatter it to the four winds. for banishing an injustice, you might write about the event on dark blue paper, burn it in the blue candle of jupiter and bury the ashes. around the home, different coloured candles can be burned for different purposes. scented candles can also amplify the colour energies. see pages 128 and 139 for the meanings of different perfumes. a block and white candle ritual this is a ritual for a ne

an appropriate fragrance before tying the sachet. you may want to include a herb of protection in sachets made for other purposes, although most herbs do have a protective property along with their main magical use. carry sachets until they lose their fragrance. if the sachet represents a long-term objective, replace the herbs regularly. open the sachet, scatter some of the old herbs to the four winds, burn a few, bury some and dissolve the rest in water. a sachet for a pet can be hung above its bed. if you are healing absent people, animals or places, then you can wrap the herb sachet with a picture or symbol in white silk and keep it in a high place or put it in a small wooden box on your healing table. replace the herbs regularly, empowering new ones as before. you can make herbal slee

or pets who may be around. incense is also sold as dhoops, pure incense in cylinders attached to long sticky seite 82 wicca01.txt ropes; these come from india and can be burned in a flat dish. long, broad incense sticks can be carried when alight if you are careful. there are also many kinds of incense holders available. if you have a holder that collects the ash, you can scatter this to the four winds to carry your wishes on their way. whatever type of incense you use, treat it as you would any other substance that is ignited: read the instructions carefully before use and take normal precautions. below i have listed some of the most common forms of incense. some you have met before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a nu

perhaps someone who works close to you whom you have not thought of in a romantic way* let the candle and incense burn through and then collect the incense ash in a pot or jar with a lid* sleep with the ring and ivy next to your bed on the cushion and in the daytime surround it with white flowers* when you have time, take the ash to the top of a hill or any windy place and scatter it to the four winds, saying: go free in love and return in joy. you can carry out the spell on a larger scale by placing the ring, the candle and one large incense stick on your altar in the centre of the invisible pentagram. place the other large incense sticks on small tables, chairs or blocks at the other points and work within the pentagram. you could even use garden incense and carry out the ritual in a sh

ou will need a large crystal or glass bowl for this ritual. such bowls, frequently used in magick, are often obtainable cheaply from car boot or garage sales* pour sacred water into the crystal bowl so that it is about half-full* pass over the bowl three times deosil a silver coloured knife, or a traditional tool related to air, saying: one, twice, three times, by this blade of air, by the mighty winds and the boundless sky, thrice thus do i charge this water with power and protection against all who would do or wish me harm* dip a small piece of white cotton or flannel into your sacred water, saying: wash away the sorrow, wash away the pain, father sky and sister water, let but peace remain* tie the cloth to a healing tree, such as ash, birch, aspen or willow (failing this, any tree or la

wise ways of the ancestors this [name the tool(s] of magick and healing, that my work may be rooted in what is possible and help create abundance and prosperity for others and the land, as well as for my own needs. seite 119 wicca01.txt* next, draw a circle of smoke deosil in the air around them, using a frankincense or myrrh incense stick, saying: father sky, charge with the power of the mighty winds and the limitless potential of the cosmos this [name the tool(s] of magick and healing, that my work may be focused, filled with energy and bring positive change to ever-widening horizons* now, using a golden or scarlet candle in a broad-based candle-holder, mark an inner circle of fire in the air, around the artefact(s, saying: brother fire, charge with the power of ancient ritual fires and

in the southern hemisphere) ritual: acceptance of life as it is, seeking joy in what one has, not fretting for what one has not ogronios, the time of shining ice native american name: when the geese first lay moon full moon date: february/march (august/september in the southern hemisphere) ritual: the stirring of new hope and trust, releasing potential that has been frozen curios, the time of the winds native american name: purification or eagle moon full moon date: march/april (september/october in the southern hemisphere) ritual: change, clearing away stagnation and inertia glamonios, growing green shoots native american name: frog or blossom moon full moon date: april/may (october/november in the southern hemisphere) ritual: new horizons and opportunities, fertility simiuisonnos, bright

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nets, the like of which was not otherwise usually to be observed. now having looked a good while at the sea, and it being just about midnight, as page 66 soon as it had struck twelve i saw from afar the seven flames passing over the sea towards here, and taking themselves towards the top of the spire of the tower. this made me somewhat afraid, for as soon as the flames had settled themselves, the winds arose, and began to make the sea very tempestuous. the moon also was covered with clouds, and my joy ended with such fear that i scarcely had enough time to find the stairs ended with such fear that i scarcely had enough time to find the stairs again, and take myself to the tower again. now whether the flames tarried any longer, or passed away again, i cannot say, for in this obscurity i did

COLLIER IRENE CHINESE MYTHOLOGY

eth and bones broke into bits of shiny metals gold, silver, and copper which embedded themselves deep in the earth. his bone marrow hardened into creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and panku, the creator, was dead. in his place, he left a world that sparkled and twinkled with splashes of bright blues, vibrant greens, dusky browns, and clear, cold rushing waters. chinese mytholo

COSIMANO CHARLES ELEMENTARY PSIONICS

rections to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking a famous jockey whom he likes in the fifth, but please don t bet the family home on it. use some common sense in this as out of place as that may seem to be. now, in these next experiments you may think that any sense has flown to the four winds and uncle chuckie has totally lost it but here we go. you now know how to contact the living and the dead. now you get to learn how to contact those who may not even be human! aren t you the lucky one? so, if you do any work along these lines, please please please consider it to be in the nature of a fun experiment and not go hog wild over any information you receive. take any contact with m

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafted by the four winds of heaven, that no trace of remembrance of so vile a wretch may longer be found among men, particularly master masons".4 charming. these are the sorts of ceremonies that conjure up the malevolent energies. at the same time, in public, freemasonry is claiming to be a school of morality and it talks of fraternity and 'brotherly love! the public apologists for freemasonry will tell you that the

r to be executed and in some versions of the story, the killers, jubela, jubelo, and jubelum, were so full of remorse that they asked to be put to death. jubela asked for his throat to be cut and his tongue torn out; jubelo chose to have his left breast torn open and his heart fed to the vultures; and jubelum was the one who asked for his bowels to be burned to ashes and scattered before the four winds of heaven. you can see where the freemasons' rituals and oaths come from. their rituals play out the story and death of hiram abif, baring their breast with their trouser legs rolled up to bare their knees.5 the story of hiram abif is a fantasy. the freemasonic thought police have made great play of the ancient links with the building of king solomon's temple in jerusalem. they have turned i

p for tremendous criticism in the bay of pigs disaster, the failed attempt to remove castro from cuba. lansky's crime network was also involved in that because their casino and prostitution rackets in cuba were destroyed by the arrival of castro. kennedy sacked allen dulles, the head of the cia and funder of adolf hitler, and pledged to "splinter the cia in a thousand pieces and scatter it to the winds".17 the cia, like lansky and the israeli lobby, knew that the survival of their power structure was threatened by john and bobby kennedy. any one of these groups had the power and organisation to have kennedy removed and here he was taking on all three. more than that, he had decided to withdraw the united states from the vietnam war, much to the dismay of lansky, mossad, and the cia who wer

DAVID ICKE THE BIGGEST SECRET

s would have been changed not only by the arrivalof the ice on the surface, but also by the destruction of a canopy of water vapour aroundthe earth, as described in genesis and other ancient texts. this canopy would haveensured a uniform tropical climate everywhere, but suddenly it was gone.the dramatic change in temperature at the poles would have collided with thewarm air and caused devastating winds, exactly as described by chinese folklore.the physicists said that the pressures created by the orbits of v enus around theearth would have produced a 10,000 foot tidal wave in the oceans and this againfits with the evidence that agriculture began at altitudes of 10,000 feet and higher.plato wrote in his work, laws, that agriculture began at high elevations after agigantic flood covered all

DEMONIC BIBLE

e was of the order of thrones. he governeth 30 legions of spirits; and his seal is this, which wear thou as aforesaid (41) focalor- the forty-first spirit is focalor, or forcalor, or furcalor. he is a mighty duke and strong. he appeareth in the form of a man with gryphon s wings. his office is to slay men, and to drown them in the waters, and to overthrow ships of war, for he hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to gu

either case, the practitioner will attain union with the dragon of chaos, the ancient one] spirits of abomination once the magician has performed the ritual of descent and attained union with the dragon of chaos, he may wish to call some of the abominations of chaos. there are countless hordes of demons which dwell in chaos but a few are here listed. humwawa, the lord of abominations of the south winds, whose face is a mass of the entrails of the animals and men. his breath is the stench of dung. humwawa is the dark angel of all that is excreted, and of all that sours. and as all things come to the time when they will decay, so also humwawa is the lord of the future of all that goes upon the earth, and any man's future years may be seen by gazing into the very face of this angel, taking ca

. and as all things come to the time when they will decay, so also humwawa is the lord of the future of all that goes upon the earth, and any man's future years may be seen by gazing into the very face of this angel, taking care not to breathe the horrid perfume that is the odour of death. this is his seal. and pazuzu may be invoked, lord of all fevers and plagues, grinning dark angel of the four winds, horned, with rotting genitalia, from which he howls in pain. this is his seal. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, but the akhkharu will never become man. its seal is as follows. and the lalassu may be called, which also haunteth the places of man, seeking to become like man. this is its seal. the lalartu is of t

salada! vi-i-vau el! sobame ial-pereji i-zodazodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca cano- quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir ioiad (dee) can the wings of the winds understand your voices of wonder? o you the second of the first, whom the burning flames have framed within the depths of my jaws, whom i have prepared as cups for a wedding or as the flowers in their beauty for the chamber of righteousness. stronger are your feet then the barren stone, and mightier are your voices than the manifold winds. for you are become a building such as is not but in

or the chamber of righteousness. stronger are your feet then the barren stone, and mightier are your voices than the manifold winds. for you are become a building such as is not but in the mind of the all powerful. arise sayeth the first. move therefore unto his servants. show yourselves in power and make me a strong seer-of-things, for i am of him that liveth forever (lavey) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powe

DIABOLUS

ous publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is worded as the great work 666, in addition the book is dedicated to my friend austin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot p

path with anubis by name and process. robert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destroyer. the god of war, of justice, king of kings, since all pay their homage to him. ruler of the winds, the windyat. cain imprisioned in the moon, ever desiring earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of shaitan. he is above the flesh, yet his essence is found within it. the lord of magick is dual he is nightside and dayside, sun and the mo

DION FORTUNE MYSTICAL QABALA

if not in occult knowledge, has been established and maintained among english-speaking peoples for the last quarter of a century. a "corner" that effectually defeated the spiritual impulse which should have given rise to a renaissance of the mysteries during the last quarter of the last century. consequently, the earth being ripe for the sowing and the wheat not being broadcast therein, the four winds brought strange seeds to the waiting ground, and a mystical qabala page 62 tropical growth sprang up that, having no roots in racial tradition, withered away or developed strange forms. 4. the buried temple of our native tradition has in actuality been excavated in part at any rate, but the rescued fragments have not been made available for students according to the honourable traditions of

DONALDTYSON CORONZON

w, wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken in any other thing, neither to be talked of with mans imaginations; for as this work and gift is of god, which is all power, so doth he open it in a tongue of power, to the intent that the proportions may agree in themselves; for it is written, wisdom sitteth an hill, and beholdeth the four winds, and girdeth her self together as the brightnesse of the morning, which is visited with a few, and dwelleth alone as though she were a widow. this enormously important quotation deserves a brief examination in general, before referring to its significance for coronzon. gabriel declares that the early biblical description of man and his expulsion from the garden in the land of eden is essenti

the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of

between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with the "brightness of the morning (lucifer is the name of venus as the morning star) because chokmah cannot unite in marriage with binah. their sexual union, as intimated by gareth knight in the quote above, must occur through daath. on a lower, shadow level, the blindragon, coronzon, is required to sexually unite samael, the slant serpent, with lilith, the tortuous s

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

thou risest, thou risest, thou ra shinest (3) thou shinest, at dawn of day. thou art crowned like unto the king of the gods, and the goddess shuti doeth homage unto thee (4) the company of the gods praise thee from the double-dwelling. thou goest forth over the upper air and thy heart is filled with gladness (5) the sektet boat draweth onward as [ra] cometh to the haven in the atet boat with fair winds. ra rejoiceth, ra rejoiceth (6) thy father is nu, thy mother is nut, and thou art crowned as ra-harmachis. thy sacred boat advanceth in peace. thy foe hath been cast down and his (7) head hath been cut off; the heart of the lady of life rejoiceth in that the enemy of her lord hath been overthrown. the mariners of ra have content of heart and annu rejoiceth (8) the merchant qenna saith "i hav

n. thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. worshipped be thou whom the goddess maat embraceth at morn and at eve. thou dost travel across the (11) sky with heart swelling with joy; the lake of testes is at peace. the fiend nak hath fallen and his two arms are cut off. the sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. thou (12) art crowned with a heavenly form, the only one, provided [with all things. ra cometh forth from nu in triumph. o thou mighty youth, thou everlasting son, self-begotten, who didst give thyself birth (13) o thou mighty one, of myriad forms and aspects, king of the world, prince of annu, lord of eternity and ruler of the everlasti

are. text [chapter xv (i) a hymn of praise to ra when he riseth upon the horizon, and when he setteth in the [land of] life. saith osiris, the scribe ani "homage to thee, o ra (2) when thou risest [as] tmu-heru-khuti (harmachis, thou art adored [by me] when thy beauties are before mine eyes, and when thy shining rays (3 [fall] upon my body. thou goest forth in peace in the sektet boat with [fair] winds, and thy heart is glad [thou goest forth] in the atet boat (4) and its heart is glad. thou stridest over the heavens in peace, and thy foes are cast down; the never-resting stars (5) sing hymns of praise unto thee, and the stars which never set glorify thee as thou (6) sinkest in the horizon of manu, o thou who art beautiful in the two parts of heaven, thou lord who livest and art establishe

ce, when he showeth strength and bringeth plate xxi. http//www.sacred-texts.com/egy/ebod/ebod28.htm (1 of 2 [8/10/2001 11:28:32 am] himself forth (3) from the eastern horizon of heaven at the word of the goddess nut. they rejoice at the journeyings of ra, the ancient one; the great one (4) rolleth along in his course. thy joints are knitted together,[3] o ra, within thy shrine. thou breathest the winds, thou drawest in the breezes (5) thou makest thy jaw-bones to cat in thy dwelling on the day when thou dost scent right and truth. thou turnest aside the godlike followers (6 [who] sail after the sacred boat, in order that they may return again unto the mighty ones according to thy word. thou numberest thy bones, thou gatherest together thy members (7) thou turnest thy face towards the beaut

not quenched the flame (20) in its fulness. i have not disregarded the seasons for the offerings which are appointed; i have not turned away the cattle set apart for sacrifice. i have not thwarted the processions of the god (21) 1 am pure. i am pure. i am pure. i am pure. i am pure with the purity of the great bennu bird which is in suten-henen; for, lo! i am the nostrils of (22) the lord of the winds who maketh all men to live on the day when the eye of the sun becometh full in annu, in the second month of the season of coming forth until the end thereof (23) in the presence of the lord of this earth. i behold the eye of the sun wax full in annu. may no evil happen unto me in this land in the (24) hall of double right and truth, because i know, even i, the names of the gods who live ther

viding of the persea trees (15) within re-stau. i offer up prayers in the presence of the gods, knowing that which concerneth them. i have come forward to make a declaration of right and truth, and to place (16) the balance upon its supports within the groves of amaranth. hail, thou who art exalted upon thy resting place, thou lord of the atef crown, who declarest thy name as the lord of the (17) winds, deliver thou me from thine angels of destruction, who make dire deeds to happen and calamities to arise, and (18) who have no covering upon their faces, because i have done right and truth, o thou lord of right and truth. i am pure, in my fore-parts have i been made clean, and in my hinder parts have i (19) been purified; my reins have been bathed in the pool of right and p. 352 truth, and

i saw rejoicings in the lands of the fenkhu 'what did they give thee' they gave me a (24) flame of fire together with a crystal tablet 'what didst thou therewith' i burned it at the place of maati together with the things of the night 'what didst thou (25) find there at the place of maati' a sceptre of flint which maketh a man to prevail 'what then is [the name] of this sceptre of flint 'giver of winds' is its name 'what then didst thou unto the flame of fire with the tablet of (26) crystal after thou didst bury it' i uttered words over it, i made (27) adjuration thereby, i quenched the fire, and i used the tablet to create (28) a pool of water 'come, then, pass through the door of this hall of two-fold maati, for thou (29) knowest us 'i will not let thee enter in over me' saith the bolt o

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

it ainsi. 1 next we recite the prayer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligenc

rishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling

ELLIS LOW TWELVE 1907

ted another such with so strong a climax. handing the purser that long, narrow strip of paper on which he had been writing, the mexican said: 170 the man who saved president diaz "here is a check equal to what they would pay you" again the young purser looked at the man before him, almost angrily this time, then seizing the paper, he tore it to bits that were borne away by the lazy, sluggish gulf winds and lost in the wilderness of the blue waters. his answer was "i would not take you for money. i won't take money for saving you" the next in a series of incidents in this game-where the life of a nation, rather than the life of a man was at stakehappened off vera cruz, where the american ship came to anchor "you must put me ashore" begged the future ruler "it's death, man" pleaded the purse

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ysterious powder or the philosophers stone. modern alchemy a correspondent writing to the british newspaper liverpool post in its saturday, november 28, 1907, edition gave an interesting description of a veritable egyptian alchemist whom he had encountered in cairo not long before: i was not slow in seizing an opportunity of making the acquaintance of the real alchemist living in cairo, which the winds of chance had blown in my direction. he received me in his private house in the native quarter, and i was delighted to observe that the appearance of the man was in every way in keeping with my notions of what an alchemist should be. clad in the flowing robes of a graduate of al azhar, his long grey beard giving him a truly venerable aspect, the sage by the eager, far-away expression of his

s: durkheim, emile. the elementary forms of the religious life. new york: collier, 1961. ankh the egyptian symbol of life, perhaps the life which remains after death. it takes the form of a cross with a loop instead of an upper vertical arm. it is conjectured that it symbolizes the union of the male and female principles, the origins of life, and that like the american cross, it typifies the four winds, the rainbringers and fertilizers. it is usually carried in the right hand by egyptian divinities. this symbol of a cross with a handle is also known as crux ansata. annales des sciences psychiques monthly magazine founded in 1891 by charles richet and dr. x. dariex, and edited from 1905 by count cesar baudi de vesme, having absorbed his revue des etudes psychique. it ran until 1919, when it

opological study of consciousness, covering such topics as multiple personality, shamanism, pastlife regression, psi-related processes, altered states of consciousness, healing, and symbolism of mythology. address: 4350 n. fairfax dr, ste. 640, arlington, va 22203. anthropomancy ancient practice of divination by the entrails of men or women. herodotus said that menelaus, detained in egypt by poor winds, sacrificed two children of the country to discover his destiny by means of anthropomancy. heliogabalus practiced this means of divination. it is said that in his magical operations, julian the apostate caused a large number of children to be killed so that he might consult their entrails. during his last expedition at carra, in mesopotamia, he shut himself in the temple of the moon. after c

hoth, 1977. the realization of neter nu. brooklyn, n.y: maat publishing, 1975. austatikco-pauligaur a class of persian evil spirits. eight in number, they keep the eight sides of the world. their names are as follows (1) indiren, the king of these genii (2) augne-baugauven, the god of fire (3) eemen, king of death and hell (4) nerudee, earth in the figure of a giant (5) vaivoo, god of the air and winds (6) varoonon, god of clouds and rain (7) gooberen, god of riches; and (8) essaunien or shivven. austin seth center (asc) organization concerned with the seth communications channeled through jane roberts (1929.1984. it was established in 1979 by maude cardwell, ph.d, to spread the ideas of the seth material. in september 1984, the organization became a tax-exempt, nonprofit educational corpo

ouse, 1991. noah s ark society. the mediumship of rudi schneider. http//home.freeuk.net/noahsark/schneidr.htm. june 6, 2000. institut fur grenzgebiete der wissenschaft. http/ info.uibk.ac.at/c/cb/cb26. june 6, 2000. austromancy a form of divination through aerial phenomena, such as thunder and lightning, and a branch of aeromancy. austromancy is concerned with the observance and interpretation of winds, and the significance being attached to their direction and intensity (see also chaomancy) autography a term sometimes used to denote the spiritualist phenomenon of direct writing. automatic drawing and painting the phenomenon of artistic expression without control of the conscious self belongs to the same category as automatic writing, but neither necessarily involves the other. mrs. willia

iduals interested in hermetic subjects. he translated a number of treatises on alchemy from german, french, and latin into english, adding his own commentaries. his manuscript essay on alchemy was published in a limited edition under the title bacstrom s alchemical anthology, edited by j. w. hamilton-jones (1960. bad a jinni (or genie) of persia (modern-day iran, supposed to have command over the winds and tempests. he presided over the twenty-second day of the month. badger to bury the foot of a badger underneath one s sleeping place is believed by voudou worshipers and some gypsies to excite or awaken love. bael a demon cited in the grand grimoire; head of the infernal powers. it is with him that johan weyer commenced his inventory of the famous pseudonomarchia daemonum. he alluded to ba

xt that they were bewitched, and he was imprisoned in the bastille, where he died in 1643. in 1617 he published a work entitled diorisinus, id est defintis verae philisophice de materia prima lapidis philosophalis. beausoleil was the greatest of french metallurgists of his time (see also radiesthesia) bechard a demon alluded to in the ancient grimoire, the key of solomon, as having power over the winds and the tempests. he makes hail, thunder, and rain. sources: mathers, s. l. macgregor. the greater key of solomon. chicago: de laurence, 1914. becker, robert o(tto (1923) orthopedic surgeon and authority on the biological effects of electromagnetism, with special interest in the relationship between bioelectromagnetics and parapsychology. he was formerly chief of orthopedic surgery at the ve

thus he prepared the way for burns, wordsworth, and shelley. had blake written only his poetical sketches, his songs of innocence and the subsequent songs of experience, his contemporaries could never have leveled the charge of madness against him. it was his later writings like the book of thel and the prophetic books that branded him, for in these later poems the writer threw simplicity to the winds. giving literary form to visions, blake is so purely spiritual and ethereal, so far beyond the realm of normal human speech, that mysticism frequently devolves into crypticism. his rhythm, too, is often so subtle that it hardly seems rhythm at all. yet even in his weirdest flights blake is still the master. and if, as already observed, the coloring in many of his watercolor drawings is thin

m she escaped three months later. she then fled abroad and led a wild, wandering life for ten years all over the world, in search of mysteries. when she returned to russia she possessed well-developed mediumistic gifts. raps, whisperings, and other mysterious sounds were heard all over the house, objects moved about in obedience to her will, their weight decreased and increased as she wished, and winds swept through the apartment, extinguishing lamps and candles. she gave exhibitions of clairvoyance, discovered a murderer for the police, and narrowly escaped being charged as an accomplice. in 1860 she became severely ill. a wound below the heart, which she received from a sword cut in magical practice in the east, opened again, causing her intense agony, convulsions, and trance. after blav

because the ropes they manufactured were considered the symbols of slavery and death by hanging. they were forbidden to enter the churches and were regarded as sorcerers. they did not hesitate to profit by this evil reputation and dealt in talismans, which were supposed to render their wearers invulnerable. they also acted as diviners. they were further credited with the ability to raise and sell winds and tempests like the sorcerers of finland. it was believed that the caqueux were originally of jewish origin, and they were separated like lepers from other folks. francois ii, duke of brittany, enacted that they should wear a mark composed of red cloth on a part of their dress where it could be readily seen (they are mentioned in jaques de cambry s 1799 book voyage dans le finistere. caran

g them, are directed. what more need be said? on the same day as he had purposed in his heart the saint came to the long lake of the river ness, a great crowd following. but the druids then began to rejoice when they saw a great darkness coming over, and a contrary wind with a tempest. nor should it be wondered at that these things can be done by the art of demons, god permitting it, so that even winds and waters are roused to fury. for it was thus that legions of devils once met the holy bishop germanus in mid-ocean, what time he was sailing from the gallican gulf (the british channel) to britain in the cause of man s salvation, and stirred up dangerous storms and spread darkness over the sky and obscured daylight. all which storms, however, were stilled at the prayer of st. germanus, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ect of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel ma

ish of what he had said in the unknown tongue. he told us that charlie had that day been discussing the miracles that took place at pentecost, and that the spirit made the sound of the wind; of the bird descending; of the unknown tongue, and interpretation thereof, and the tongues of fire to show that the same phenomenon could occur again (see also daniel dunglas home; luminous phenomena; sounds; winds; xenoglossis) sources: dunraven, windham thomas wyndham-quin. experiences in spiritualism with mr. d. d. home. glasgow: r. maclehose& co. ltd, 1924. flournoy, theodore. from india to the planet mars. new york: harper, 1901. goodman, felicitas d. speaking in tongues: a cross cultural study of glossolalia. chicago: university of chicago press, 1972. kydd, ronald a. n. charismatic gifts in the

new york: warner books, 1994. the celestine vision: living the new spiritual awareness. new york: warner books, 1997. the secret of shambhala: search for the eleventh insight. new york: warner books, 1999. the tenth insight. new york: warner books, 1996. red man the demon of the tempests. he was supposed to be furious when the rash voyager intruded on his solitude and would show his anger in the winds and storms. the french peasants believed that a mysterious little red man appeared to napoleon to announce coming military reverses. red pigs it was formerly believed that irish witches could turn wisps of straw or hay into red pigs, which they sold at the market. but when the pigs were driven homeward by the buyers, they resumed their original shape on crossing running water. reese, bert (1

i passed thus into the air outside. an invisible power then supported mr. home all but horizontally in space, and thrust his body into space through the open window, head-foremost, bringing him back again feet foremost into the room, shunted not unlike a shutter into a basement below. the circle round the table having re-formed, a cold current of air passed over those present, like the rushing of winds. this repeated itself several times. the cold blast of air, or electric fluid, or call it what you may, was accompanied by a loud whistle like a gust of wind on the mountain top, or through the leaves of the forest in late autumn; the sound was deep, sonorous, and powerful in the extreme, and a shudder kept passing over those present, who all heard and felt it. this rushing sound lasted quit

one or the well-informed one. in dalmatia and elsewhere among the southern slavs the witch was called krstaca, the crossed, in allusion to the idea that she was of the horned race of hell. it was said that it enraged the witches so much to be called by this word that when they heard that anyone had used it they went to his house by night and tore him into four pieces, which they cast to the four winds of heaven, and drove away all his cattle and stock. therefore, the shrewd farmers of the country called the witch hmana zena, or common woman. there were many forms of slavonic witches, however, and the vjestica differed from the macionica and the latter from the zlokobnica, or evil-meeter, whom it was unlucky to encounter in the morning and who possessed the evil eye. one serbian authority

spectators know that he had left the man. some claimed fragments of these magical books of solomon are mentioned in the codex pseudepigraphus of fabricius, and josephus himself has described one of the antidemoniacal roots, which appears to refer to legends of the perils involved in gathering the mandrake root, or mandragoras. the islamic solomon the qur an alleges that solomon had power over the winds, and that he rode on his throne throughout the world during the day, and the wind brought it back every night to jerusalem. this throne was placed on a carpet of green silk, of a prodigious length and breadth, and sufficient to afford standing room to all solomon s army, the men on his right hand and the jinn on his left. an army of the most beautiful birds hovered near the throne, forming a

orm other work. it is also stated that the devils, having received permission to tempt solomon, in which they were not successful, conspired to ruin his character. they wrote several books of magic, and hid them under his throne, and when he died they told the chief men among the jews that if they wished to ascertain the manner in which solomon obtained his absolute power over men, genii, and the winds, they should dig under his throne. they did so and found the books, abounding with the most impious superstitions. the more learned and enlightened refused to participate in the practices described in those books, but they were willingly adopted by the common people. muslims asserted that the jewish priests published this scandalous story concerning solomon, which was believed until mahomet

cupied his attention that he gazed on them after sunset, and thus neglected evening prayers until it was too late. when aware of his omission, he was so greatly concerned at it that he ordered the horses to be killed as an offering to god, keeping a hundred of the best of them. this, we are informed, procured for him an ample recompense, as he received for the loss of his horses dominion over the winds. the following tradition was narrated by muslim commentators relative to the building of the temple of jerusalem. according to them, david laid the foundations of it, and when he died he left it to be finished by solomon. that prince employed jinn, and not men, in the work; and this idea may relate to what is said in kings 6:7, that the temple was built of stone, made ready before it was bro

the human body; stigmata; effects of personation, transfiguration, obsession, and trance; loss of weight; nervous drain; the appearance of auras; and various emanations. thermodynamic effects include the frequently reported variations of temperature and the less common reports of increase of heat in apported objects or, in case of penetration of matter through matter, currents of air and psychic winds. explanations although numerous fanciful explanations for mediumistic phenomena have been put forth.including one positing the existence of planetary spirits with whom mediums communicated and one theorizing a vast thought reservoir fed by human thought rays .most twentieth-century psychical researchers have concluded that not only were they not produced by spirit agencies, but were produced

shed in the battle and that his mutilated body was discovered several days later. charles was introduced into two novels by sir walter scott.quentin durward and anne of geirstein. the latter novel contains an account of the battle of nancy, before the fatal encounter at morat. temperature changes marked changes of temperature sometimes occur in the seance room, usually a sudden lowering (see also winds) templars the knights templars of the temple of solomon were a military order founded by hugues de payns of burgundy and godeffroi de st. omer for the purpose of protecting pilgrims journeying to the holy land. they were soon joined by other knights; a religious chivalry speedily gathered around this nucleus. baldwin i, king of jerusalem, gave them as headquarters a portion of his palace, co

and cry in a loud voice speak, lord, for they servant hearest, and this i repeated many times, until the same power of the spirit which i had before felt, came upon me, and i was made to cry out with great vehemence, both of tone and action, that the coming of the lord should be declared, and the messengers of the lord should bear it forth upon the mountains and upon the hills, and tell it to the winds, that all the earth should hear it and tremble before the lord. the utterances often began in an unknown tongue and then passed into english. as one witness described them, the tongue invariably preceded, which at first i did not comprehend, because it burst forth with an astonishing and terrible crash, so suddenly and in such short sentences that i seldom recovered from the shock before the

FAUST

ew. but satisfy them? that is hard to do.what is attacking you? pain or delight? poet go hence and seek yourself another slave! what! shall the poet take that highest right, the right of man, that right which nature gave, and wantonly for your sake trifle it away? how doth he over every heart hold sway? how doth he every element enslave? is it not the harmony that from his breast doth start, then winds the world in turn back in his heart? when nature forces lengths of thread unending in careless whirling on the spindle round, when all life s inharmonic throngs unblending in sullen, harsh confusion sound, who parts the changeless series of creation, that each, enlivened, moves in rhythmic time? who summons each to join the general ordination, in consecrated, noble harmonies to chime? who bi

malta once i sailed away and ardently for wife and children did i pray. then heaven favoured us in gracious measure because our ship a turkish vessel caught which to the mighty sultan bore a treasure. then valour was rewarded as was fit, and i received moreover, as one ought, my own well-measured share of it" martha oh what? oh where? perhaps he buried it? mephistopheles who knows where the four winds have carried it? a pretty miss adopted him as her dear friend when he, in naples strange, was circulating; she gave him love and troth so unabating that he felt the results until his blessed end. martha the scamp! the robber of his children, he! and all that want and all that misery could not prevent the shameful life he led! mephistopheles well, he has paid for it and now he s dead. if i we

n joy not leap and where she stood, she falls asleep. but when at unexpected hour, his voice is heard in all its power, like crack of lightning, roar of sea, then no one knows which way to flee. brave warriors into panic break, and in the tumult heroes quake. hence honour to whom honour s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious, under vaulted roofs we bide, while in day s pure air thou, gracious, all the treasures dost divide. we discover here quite near us treasure rich, a fountain vein, aptly promising to bear us more than one could hope to gain. this thou mayst achieve at pleasure, tak

from hearth and hall she d motion me away. angry i turn from her and forthwith hasten on toward the steps on which aloft the thalamos rises adorned, the treasure-chamber near thereto; but swiftly now the monster starts up from the floor, imperiously it bars the way to me and shows its haggard height, its hollow eyes bedimmed with blood, a form so strange, such as confuses eye and mind. yet to the winds i speak, for all in vain do words essay to build up forms as if they could create. there see herself! she even ventures forth to light! here we are master till the lord and monarch comes. the grisly births of night doth phoebus, beauty s friend, drive far away to caverns or he binds them fast. phorkyas appears on the sill between the door-posts. chorus. much have i lived through, although my

thine arm great strength dost claim! hold me fast, fool, and i ll duly scorch thee well, a merry game. she turns to flame and flashes up in the air. to the buoyant breezes follow, to the caverns dreary hollow, come the vanished prize to claim. euphorion [shaking off the last flames. rocks all around me here, thickets and woods among, why should they bound me here? still am i fresh and young. wild winds are dashing there, billows are crashing there, both far away i hear, would i were near! he leaps higher and higher up the rocks. helena, faust, and the chorus. like a chamois wouldst aspire? dreadful fall we fear for thee. euphorion. higher must i climb and higher, ever farther must i see. now i know where i stand, midst of great pelops land, midst of an isle are we, kin to the earth and sea

FOCUS OF LIFE

reater love hath no man than self-destruction in pleasure" no new experience for aaos! and thus he died. death is named the great unknown. assuredly, death is the great chance. an adventure in will, that translates into body. what happens after death? will it be more surprising than this world? could i say? my experience may not be the commonplace. without doubt, all shall experience the 'rushing winds' that blow from within, the body beyond perspective, into cosmic dust,-till consciousness again develops. death is a transfiguration of life, an inversion, a reversion of the consciousness to parantage and may be a diversion! a continuation of evolution. the coming forth of the suppressed. do you know what happens to the body at death? exactly what changes take place? well, so it happens to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the b

l that he says about them is taken from books and must not be taken too seriously. nevertheless, there was much that was good in those religions, and those who know how to sift truth from falsehood can learn much from them. the three guides in religion are love, hope, faith, though four is a cabalist sacred number. through these guides we can sometimes dominate nature, command the elements, raise winds, cure the sick, raise the dead. by the work of religion alone such works can be done without the application of natural and celestial forces. but whoever operates by religion alone cannot live long but is absorbed by divinity. the magician must know the true god, but also secondary divinities and with what cults they must be served, particularly jupiter whom orpheus described as the universe

FRATER ELIJAH ANGELS OF CHAOS

owulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of th

FULLER J F C SECRET WISDOM OF THE QABALAH

e four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar a

lah page 49 this small still voice represents the shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it p

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

xpelled from the order for my offence and perjury, and furthermoreofsubmitting myselfby this my own act, to a hostile current of will set in motion by the divine guardians of the order, livinginthe light of their perfect justice, who can, as tradition and experience affirm, strike the breaker of the mystical obligation with death or palsy, or overwhelm him with misfortunes.theyjourney as upon the winds; they strike where no man strikes; they slay where no sword slays [the hiereus places his sword on the neckofthe candidate 'and even as 1 bow my neck under the sword of the hiereus, so do i commit myself into their hands for vengeance or reward [the sword is removed by the hiereus 'so help me my mighty and secret soul, and the fatherofmy soul, who worksinsilence and nought but silence can ex

GILBERT THE MAGICAL MASON

ical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination and the arts of geomancy. part the second referred chiefly to the microcosm, and appeared in two volumes.thefirst in 1619. it began with an essa

c jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, lymphatic and bilious, to the four limbs and the four senses of man, also to the four elements of the alchemists, and to the fourarchangels255michael, gabriel, raphael and auriel. dr a. kingsford also found a c

f abraham, see genesis xv. 1, where the wordvisionis used in the english version.ofjacob,in genesis xxxi. 10, 11, concerning the breedingofcattle.ofjoseph, in genesis xxxvii. 5-11 symbolical dreams of his rule over his brethren.ofsolomon,i.kings iii. 5. in a dream god asks solomon what gift he should prefer,andsolomon asked for an under255 standing heart.ofdaniel, vii. 1, who has a vision of four winds, four beasts, etc, and of joseph, the husband of mary, inthenew testament, matthew i. 20, where he was told of the coming son;andii.13, where he was warned to flee from bethlehem; and again inv,19 he was told toreturnto israel; and thatofthe wise men in matthew ii. 12, when they were warned to return to their own country by another way.from that by which they had come to seek for the babe je

GILBERT THE SORCERER AND HIS APPRENTICE

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

ht as a fawn, down the brae to the shore, and the boys saw her join her lover, who wound his arm round her waist, and that was the last they saw, till in the pale morning light they came on her body, drowned in the wash of the waves, and the harsh barking laugh of a seal was heard far out in the offing. but the old men say in skye, when the tide rises through the hollow caves, and the boom of the winds and the waves makes wild music, that through the uproar they can hear the old rowing song "there is snow on the mountains of jura" 255 and they know that angus the seal is still mourning for his little love.'thatfisher lad was full of strange stories. he was more communicative than most of the islanders, and to him thefairy folk and the sea-people were as real and familiar as the birds and b

as i have tried to write it, in a continuous narrative. there were many pauses and many queries of my own. but i have endeavoured to set down shiela's words as marsaly remembered them 'cha till! cha tillu2* dost hear the sound, marsaly. no! comesitthen only for me? child 'tis now nigh on half a century since i heard that lament come booming from the pipes. why comes it back now? when the january winds are wailing, and the fateful eighteenth century draws to its mournful close. five and forty years ago our hearts were all a-dance with joy and hope in the western islands, the dreary time of the german domination was ending. our prince had landed- our bonnie prince charlie was among us, and all the*pronouncedha cheel.some celtic memoriesiiiloyal clansmen were flocking to his standard. only w

GLOBAL FREEMASONRY

r words, consciousness is not found in lifeless matter, as the masons believe, but in beings that have spirit. but, in order not to accept the existence of god, masons resort to the foolish belief that attributes "spirit" to atoms. this materialist belief espoused by masons is a new expression of a pagan belief called "animism" which supposes that every material thing in nature (rocks, mountains, winds, water, etc) has its own spirit and consciousness. the greek philosopher aristotle combined this belief with materialism (the belief that matter is uncreated and is the only absolute) and even today, the attribution of consciousness to lifeless things being the essence of materialism has become a kind of contemporary paganism. global freemasonry ddg materialism accepts the creative ability o

GOLDEN DAWN RITUALS B

most fiery upon the earth. n is represented by the symbol. it is a symbol of alchemical distillation. l hath the laborious b. the following manner is the correct way to trace the kerubic emblems in the center of their respective pentagrams. 10 symbols: spirit wheel aquarius kerub leo kerub eagle kerub taurus kerub the attributions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the south, m is in the west, n is in the north. let the adept be aware that when invoking, it is better to look toward the posi

wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the south, m is in the west, n is in the north. let the adept be aware that when invoking, it is better to look toward the position of the winds. the earth is ever turning on her poles and thus more subject to their influence. but if the adept shall venture unto their abodes as in traveling in the spirit vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m, the theoricus sign, for n, that of practicus, and for o, the sign of the philosop

GOLDEN DAWN RITUALS C C1

ces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael aurie

GOLDEN DAWN RITUALS ENOCHALL

t angel of water angle of air tablet, also known as oyaub. ozaab: angel, companion of boza. ozab: kerubic angel of air angle of earth tablet. ozazm/ ozazma/ ozozma: make me/ make us/ and make us (cf. ol. ozidaia: governor of the first division of the aethyr lin (64. ozien/ ozol: hand (cf. zien. ozn: cacodemon of earth angle of water tablet. ozol: their hands/ head(s/ their head (s. ozongon: wind/ winds, also see zong. p: eight. pa /pe: name of the enochian letter representing b. pa aox/ paaox: remain. paaoxt: let it remain/ remain. paax: subservient angel of air angle of water tablet, also known as patax. pacaduasam (meaning unknown) pacaph (meaning unknown) pacasna: governor of the second division of the aethyr arn (5. paco: subservient angel of earth angle of water tablet, also known as

of air angle of earth tablet. znrza/ znurza: and sware. znsc: subservient angel of air angle of air tablet. znurza/ zurza: swear/ swore (cf. surzas. zodamran: zamran, appear/ show oneself/ show yourselves zod-ee-zod-ah: ziza, an angel. 67 zol: hand (cf. zien. zom: name of the third aethyr. zomd/ zond: in the midst/ midst. zonac: they are apparelled with/ apparelled/ dressed/ clothed. zong: of the winds/ wind. zonrensg: delivered you/ deliver (cf. obelisong. zoop: subservient angel of earth angle of fire tablet. zorge: be friendly unto me/ be friendly. zrruoa: demonic name (reversal of aourrz) commanding cacodemons of fire of air. zudna (meaning unknown) zumvi: seas. zuraah: fervently/ with humility. zurchol: angelic king ruling in the south-south-east. zure (meaning unknown) zurza: znurza

GOLDEN DAWN RITUALS F

en. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving t

rit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and r

GOLDEN DAWN RITUALS T

neth aai ta piap piamol od vaoan zacare amongst you as the balance of righteousness and truth. move ca od zamran odo cicle therefore and show yourselves: open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 7 the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than

he first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir co

GOLDEN DAWN RITUALS T3

igneth aai ta piap piamol od vaoan zacare amongst you as the balance of righteousness and truth. move ca od zamran odo cicle therefore and show yourselves: open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder 7 vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet tha

he first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir coms

GOLDEN DAWN RITUALS VENUSZAM16

hou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flamet

GOLDEN DAWN RITUALS Z1

and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto

re: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she refer

GOLDEN DAWN RITUALS ZAM13

over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconc

GOLDEN DAWN RITUALS ZAM16

n the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flamet

GOLDEN DAWN RITUALS ZAM22

auseth the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

don, 1979, p. 21. see also the atlas of mysterious places (ed. jennifer westwood, guild publishing, london, 1987, p. 100. graham hancock fingerprints of the gods 44 and daunting plains look like a very promising canvas, with 200 square miles of uninterrupted tableland and the certainty that your masterwork won t be carried away on the desert breeze or covered by drifting sand. it s true that high winds do blow here, but by a happy accident of physics they are robbed of their sting at ground level: the pebbles that litter the pampa absorb and retain the sun s heat, throwing up a protective force-field of warm air. in addition, the soil contains enough gypsum to glue small stones to the subsurface, an adhesive regularly renewed by the moistening effect of early morning dews. once things are

he cessna in a gentle circle over the figure of the monkey a big monkey tied in a riddle of geometric forms. it s not easy to describe the eerie, hypnotic feeling this design gives me: it s very complicated and absorbing to look at, and slightly sinister in an abstract, indefinable way. the monkey s body is defined by a continuous unbroken line. and, without ever being interrupted, this same line winds up stairs, over pyramids, into a series of zig-zags, through a spiral labyrinth (the tail, and then back around a number of star-like hairpin bends. it would be a real tour de force of draughtsmanship and artistic skill on a sheet of notepaper, but this is the nazca desert (where they do things on a grand scale) and the monkey is at least 400 feet long and 300 feet wide. were the linemakers

the world has already passed through four epochs, or suns. the first and most remote of these is represented by ocelotonatiuh, the jaguar god: during that sun lived the giants that had been created by the gods but were finally attacked and devoured by jaguars. the second sun is represented by the serpent head of ehecoatl, the god of the air: during that period the human race was destroyed by high winds and hurricanes and men were converted into monkeys. the symbol of the third sun is a head of rain and celestial fire: in this epoch everything was destroyed by a rain of fire from the sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham h

merian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holocaust of destruction before she was eventually destroyed by the celestial hero marduk: she opened her mouth, tiamat, to swallow him. he drove in the evil wind so that she could not close her lips. the terrible winds filled her belly. her heart was seized, she held her mouth wide open, he let fly an arrow, it pierced her belly, her inner parts he clove, he split her heart, he rendered her powerless and destroyed her life, he felled her body and stood upright on it.28 how do you follow an act like that? marduk could. contemplating his adversary s monstrous corpse, he conceived works of art ,29 and a great

e perversely narrow. my instinct was to lean forward, flatten myself against the side of the pyramid, and cling on for dear life. instead i looked up at the angry, overcast sky above me. flocks of birds circled, screeching wildly as though seeking refuge from some impending disaster, and the thick mass of low-lying cloud that had blotted out the sun a few hours earlier was now so agitated by high winds that it seemed to boil. the pyramid of the magician was by no means unique in being associated with the supernatural powers of dwarves, whose architectural and masonry skills were widely renowned in central america. construction work was easy for them, asserted one typical maya legend, all they had to do was whistle and heavy rocks would move into place. 10 a very similar tradition, as the r

nd a wet enough climate in egypt to account for weathering of this type and on this scale. it therefore follows that the sphinx must have been built before 10,000 bc and since it s a massive, sophisticated work of art it also follows that it must have been built by a high civilization. but john, santha asked, how can you be so sure that the weathering was caused by rain water? couldn t the desert winds have done the job just as well? after all even orthodox egyptologists admit that the sphinx has existed for nearly 5000 years. isn t that long enough for these effects to have been caused by wind erosion? naturally that was one of the first possibilities that i had to exclude. only if i could show that wind-borne abrasive sand couldn t possibly have brought the sphinx to its present conditio

phren-tuthmosis iv c. 1300 years 1000 years thuthmosis iv-ptolemies c. 1100 years 800 years ptolemies-christianity c. 600 years 0 years christianity-present day c. 1700 years 1500 years graham hancock fingerprints of the gods 405 only been a cumulative total of just over 1000 years in which its body has been susceptible to wind-erosion; all the rest of the time it s been protected from the desert winds by an enormous blanket of sand. the point is that if the sphinx was really built by khafre in the old kingdom, and if wind erosion was capable of inflicting such damage on it in so short a time-span, then other old kingdom structures in the area, built out of the same limestone, ought to show similar weathering. but none do you know, absolutely unmistakable old kingdom tombs, full of hierogl

n shifted the continent to the position it occupies today dead centre within the antarctic circle. suppose that, before the displacement of the earth s crust, a great civilization had grown up in antarctica, when much of it was located at green and pleasant latitudes? if so, that civilization might easily have been destroyed by the effects of the displacement: the tidal waves, the hurricane-force winds and electric storms, the volcanic eruptions as seismic faults split open all around the planet, the darkened skies, and the remorselessly expanding ice-cap. moreover, as the millennia passed, the ruins left behind the cities, the monuments, the great libraries, and the engineering works of the destroyed civilization would have been ever more deeply buried beneath the mantle of ice. little wo

eat astronomical monuments on the giza plateau, and by the erosion patterns on the sphinx. and it was in the eleventh millennium bc that egypt s precocious agricultural experiment suddenly failed. likewise it was in the eleventh millennium bc that huge numbers of large mammal species all around the world vanished into extinction. the list could continue: abrupt rises in sea level, hurricane-force winds, electrical storms, volcanic disturbances, and so on. scientists expect the next reversal of the earth s magnetic poles to occur around ad 2030.43 is this an intimation of planetary disaster? after 12,500 years of the pendulum, is the hammer about to strike? exhibit 11 yves rocard, professor of the faculty of sciences at paris: our modern seismographs are sensitive to the noise of limited ag

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

self in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (p

hrow yourself flat on the ground^ and feign sleep, for there have been cases of' guro rvsserova= gudrun horse-tail' suppl' quia mors secus introitum delectationis posita est' eegula benedicti, cap. 7^ conf' manes ridere videns' in the waltlarius loio. as on p. 922: a precaution prescribed in all the folktales (bechstein's thiii. sag. 4, 234 and frank, sag. 1, 57. it is practised in italy when hot winds blow. 946 spectees. living men being dragged along with the moving mass. an upright man, who takes that precaution, has nought to fear, save that each of the company spits upon him; when they are gone, he must spit out again, or he will take harm. in some parts, this ghostly array is called aaslcereia, aasherej, aaskereida, in others hoslielreia; the former corrupted from dsgard-reida -reid

some drops fell on the earth, which turned into flowers the following spring. these divinities present themselves in a twofold aspect. either as visible to human eyes, visiting the land at some holy tide, bringing welfare and blessing, accepting gifts and offerings of the people that stream to meet them. or floating unseen through the air, perceptible in cloudy shapes, in the roar and howl of the winds (p. 632, carrying on loar, hunting or the game of ninepins, the chief employments of ancient heroes: an array which, less tied down to a definite time, explains more the natural phenomenon (conf. haupt's zeitschr. 6, 1291. 131. i suppose the two exhibitions to be equally old, and in the myth of the wild host they constantly play into one another. the fancies about the milky way have shewn us

to come up out of the grouud, who stings orion in the ankle, so that he dies" when the sign scorpio rises in the sky, orion sinks. this is like hackelberend's foot being pierced by the wild boar's tusk, and causing his death (pp. 921. 947. orion's [cosmic] rising is at the summer, his setting at the winter solstice: he blazes through the winter nights, just when the furious host is afoot. stormy winds attend him (nimbosus orion, aen. 1, 535; the gift is given him of walking on the sea (apollod. i. 4, 3, as the steeds in the aaskereia skim over the wave. orion's relation to artemis is not like that of wuotan to holda, for these two are never seen together in the host; but holda by herself bears a strong resemblance to artemis or diana (p. 267. 270, still more to the nightly huntress hecate

. 11010 seq) are mentioned pitchers, the emptying of which was followed by showers and hail: one jug engendered lightnings and thunderbolts, another hail and shower, a third one rain and nipping 'eudis adhuc antiquitas credebat et attralii imbres cantibus, et repelli' seneca nat. quaest. 4, 7' the devil brings ou gales and thunderstorms, p. 1000; so does the giant, p. 636. eaising of storms. 1087 winds. a woodcut in keisersberg's omeiss (ed. 1516, 36) portrays three naked unholden sitting on footstools, distaffs and horses' heads, holding up pots, out of which shower and storm mount up. a passage in the eudueb is worth quoting: the repenting culprit begs (6, 48, post ti'iduum corpus touatis ut ipsum et comburatis, in aquani cineres jaciatis, nejuhar ahscondat sol, aut aer necjet imhrem, ne

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

m epulantes. quarta autem die cum discedere deberent, anticipabat eos tempestas cum tonitruo et coruscatione valida; et in tantum imber ingens cum lapidum violentia descendebat, ut vix se quisquam eorum putaret evadere. sic fiebat per singulos annos, et involvebatur insipiens populus in errore/ no god or spirit shews his face here, the yearly sacrifice is offered to the lake itself, and the feast winds up with the coming tempest. gervase of tilbury (in leibnitz 1, 982) tells of a lake on mt. cavagum in catalonia: in cujus summitate lacus est aquam continens subnigram et in fundo imperscrutabilem. illic mansio fertur esse daemonum ad inodurn palatii dilatata et janua clausa; facies tamen ipsius mansionis sicut ipsorum daemonum vulgaribus est incognita ac invisibilis. in lacum si quis aliqua

o wind in the alvismal (saem. 50a) are easily explained by its properties of blowing, blustering and so forth: oepir (weeper) ejulans, the wailing, conf. os. wop (whoop, ohg. wuof ejulatus; gneggioffr (neigher) strepens, quasi hinniens; dynfari cum sonitu iens. 1 our luft i include under the root liuban, no. 530, whose primary meaning is still obscure; conf. kliuban kluft, skiuban skuft. air. the winds. 631 thus personification already peeps out in mere appellatives; in the mythic embodiments themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of

nification already peeps out in mere appellatives; in the mythic embodiments themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of heaven (p. 285. the winds of the four cardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first a hero and king, was promoted to be gove

ardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first a hero and king, was promoted to be governor and guider of winds (tauiris ave^wv, p. 93. in russia popular tradition makes the four winds sons of one mother,2 the 0. russ. lay of igor addresses the wind as lord/ and the winds are called stribogh s grandsons, 3 his divine nature being indicated by the bogh in his name. so in fairy-tales, and by eastern poets, the wind is introduced talking and acting: the wind, the heavenly child* in the on. genealogy, for

he 0. russ. lay of igor addresses the wind as lord/ and the winds are called stribogh s grandsons, 3 his divine nature being indicated by the bogh in his name. so in fairy-tales, and by eastern poets, the wind is introduced talking and acting: the wind, the heavenly child* in the on. genealogy, forniotr, the divine progenitor of giants (p. 240, is made father of kari (stridens) who rules over the winds; kari begets tokul (glacies, and lokul sneer (nix, the king whose children are a son thorri and three daughters fonn, drifa, midll, all personified names for particular phenomena of snow and ice (sn. 358. fornald. sog. 2, 3. 17. kari however is brother to hler (p. 241) and logi (p. 240, to water and fire, by which is expressed the close affinity between air and the other two elements. the ol

hese widely spread fancies, there is a peculiar one about the origin of wind, which appears to extend through nearly all europe. according to the edda, hrcesvelgr is the name of a giant, who in the shape of an eagle l sits at the end of heaven: from his wings cometh all wind upon men, sa3m. 35b. snorri defines it more minutely: he sits at the north side of heaven, and when he flaps his wings, the winds rise from under them (sn. 22) and in the formula of the trygdamal (gragas 2, 170, ifc is said: sva vi$a sem valr flygr varlangan dag, oc standi byrr undvr bdda vcengi, far as falcon flies a summerlong day, when stands fair wind under both his wings. light clouds threatening storm are called in iceland uo-sigi (biorn spells, klosegi, clawsinking; acc. to gunnar pauli, because the eagle causes

only do aquila and aquilo, 1 vultur and vulturnus point to each other; ai/eyiio (wind) and aero (eagle) are likewise from one root ao&gt, a?^u. 2 according to horapollo 2, 15 a sparrowhawk with outspread wings represents the wind. eagle, falcon, vulture, sparrowhawk, are here convertible birds of prey. the indian garuda, king of birds, is at the same time the wind. the o.t. also thinks of the winds as winged creatures, without specifying the bird, 2 sam. 22, 11: rode on the wings of the winds; ps. 18,11. 104,3: volavit super pennas ventorum, which also hung a wolf, and over it an eagle (drupir brn yfir, saein. 41 b, and that the victorious saxons fixed an eagle over the city s gate, supra, p. 111. 1 festus: aquilo ventus a vehementissinio volatu ad iiistar aquilae appellatur; conf. hes

an/ shews that the poet imagined it either flying or riding (see suppl. the finns call the eagle icokko (kotka; but a poem descriptive of the northstorm begins: came the eagle on from turja, down from lappmark sinks a bird/ and ends: neath his wing a hundred men, thousands on his taips tip, ten in every quill there be] and in a mod. greek folk-song the sparrowhawk (as in horapollo) calls upon the winds to hush: a-rrb ra rpifcop^a ftovva lepdfci ecrvpe xaxta* trai/rer, ae/36, tra-vjrere ajro^re k axxr/v fjuav /3/oasm. 2 the winds are under the bird s command, and obey him. in another song the mother sets three to watch her son while he sleeps, in the mountains the sun, in the plain the eagle (aero, on the sea the brisk lord boreas: the sun sets, the eagle goes to sleep, and boreas goes home

(aero, on the sea the brisk lord boreas: the sun sets, the eagle goes to sleep, and boreas goes home to his mother; 3 from, the whole context here we must understand by the eagle the sweet soft wind, and by boreas the cool northwind. hrcesvelgr (ohg. hreosuolah) means swallower of corpses, flesh-eater, sansk. kraviyada, and is used of birds of prey that feed on carrion, but may also be applied to winds and storms which purify the air: they destroy the effluvia from bodies that lie unburied. is that the foundation of the fancy, that when a man jiangs himself, a tempest springs up, and the roar of the wind pro claims the suicide? 4 is it the greedy carrion-fowl that comes on in haste to seize, the dead, his lawful prey, who swings un buried on the tree? or does the air resent the self-murder

ecke, who was himself god of tides and waves (p. 239. the two brothers have kindred occupations, being rulers of the dread sea and of the weather. what we gather from the second spell about fasolt seems to me of importance, and another conclu sive proof of the identity of ecke with oegir: as hler and kari are brothers and giants, so are also ecke and fasolt; as hler commands the sea and kari the winds, so does ecke rule the waters and fasolt the storm. to the norse poets the wind is forniots sonr 3 and( oegis broftir. 2 now, as hler was called by another nation oegir, i.e. uogi, ecke, so kari may have been called fasolt. fasolt must be an old word, if only because it is hard to explain; does it come under the ohgr. fasa, fason (graff 3, 705? in on( fas* is superbia, arrogantia; the name s

an on. name of osinn was viftrir, the weatherer( at]?eir sog^u han veisrum raisa/ he governs weathers (fornm. sog. 10, 171. such a god was pogodato the slavs, and the pol. pogoda, boh. pohoda, still signifies good growing or ripening weather [russ. god= time, year; pogoda= weather, good or bad. typhon in egyptian legend meant the south wind, hes. theog. 301. 862. the lettons believed in a god of winds and storms okkupeernis, and thought that from his forehead they came down the sky to the earth. 1 in an on. saga (fornald. sog. 3, 122) appears giant grimnir, whose father and brother are named grimolfr and grimarr, a sort of polyphemus, who can excite storm or good wind: here again it is osinn we must think of (p. 144. two semi-divine beings, honoured with temples of their own and bloody sa

HANDBOOK OF EGYPTIAN MYTHOLOGY

9. the columned hall of the temple of hathor at dendara, built during the roman period (courtesy of richard pinch) lieve that myths described events that had actually happened. he is scathing about people who interpreted all myths in terms of natural phenomena such as crop cycles or eclipses: one should take the greatest heed and care not unconsciously to reduce and resolve the divine to terms of winds, fluxes, sowings, ploughings, terrestrial occurrences and seasonal changes, like those who explain dionysus as wine and hephaestus as flame. 98 plutarch saw the mythology of isis in particular as a profound expression of the benevolent face of the divine. it is to his credit as a scholar that he related some incidents, such as one in which isis strikes a child dead with her glance, that do n

contrast, deities arise as a byproduct of ra s joy when his mother, neith, returns. so, most versions of the tears myth provide an explanation for the perpetually sorrowful and imperfect state of humanity. in spite of this imperfection, the creator was said to have done many things to help humanity. in coffin texts 1130, the lord of all describes his four good deeds. these were to create the four winds to give the breath of life to every body, to make the annual nile flood so that everyone would get enough food, to create everyone with equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first interm

e beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he rises in heaven. for them he made plants and flocks. 17 new kingdom hymns to the creator god amun also refer to god making people in his own image but are vague about how this was done. in a hymn to ptah mythical time lines 67 this god is said to have crafted people as well as fashioning the physical forms of the gods. th

HEAVEN HELL

e next picture of sekhet-hetepet to be considered is that from the papyrus of ani, and it will be seen at a glance that in details it differs from that already described. ani adores the gods in the first division, but he burns no incense; the boat in which he paddles is loaded with offerings, and he is seen dedicating an offering to the bearded figure. the legend reads "living in peace in sekhet--winds for the nostrils" the second division contains scenes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instead of four. in the third division we see an! ploughing the land by the side of a stream of untold length and breadth, which is said to contain neither fish nor worms. it i

n a boat which he brought from the house of shu, and that he has come to the city of hetep under the favour of the god of the region, who is also called hetep. he says "my mouth is strong, i am equipped [with words of power to use as weapons] against the spirits let them not have dominion over me. let me be rewarded with thy fields, o thou god hetep. that p. 48 which is thy wish do, o lord of the winds. may i become a spirit therein, may i eat therein, may i drink therein, may i plough therein, may i reap therein, may i fight therein, may i make love therein, may my words be powerful therein, may i never be in a state of servitude therein, and may i be in authority therein [let me] live with the god hetep, clothed, and not despoiled by the 'lords of the north' 1 and may the lords of divine

e gods, but as an act of justice. thus it would seem that repentance played no part in the religion of the primitive inhabitants of egypt, and that a man atoned for his misdeeds by the giving of offerings, by sacrifice, and by worship. on the other hand, nebseni is made to say to the god of sekhet-hetep "let me be rewarded with thy fields, o hetep; but do thou according to thy will, o lord of the winds" this petition reveals a frame of mind which recognizes submissively the omnipotence of the god's will, and the words "do thou according to thy will" are no doubt the equivalent of those which men of all nations and in every age have prayed-"thy will be done" the descriptions of the pictures of sekhet-hetep given above make it evident that the views expressed in the papyrus of nebseni differ

is unknown "the goddess hathor surroundeth sepa with the magical protection of life, but it is seb who equippeth him. 1 the sister of sepa [and] wife [is] the guardian of the wood of the great field. 2 and, moreover, p. 70 the sister of sepa, the guardian of the wood of the great field, saith 'verily thou shalt come with rejoicing, and thy heart shall be glad, and there shall be food to sepa, and winds shall be given unto thee, yea, thy ancestors have commanded this [to be done; therefore shall sepa come with gladness, and his heart shall be glad, and his ancestors shall be given unto him. and the great ones of the ancestors of sepa shall come [to meet him] with joy, and their hearts shall be glad when they meet him; and they shall bear in their hands their staves, and their mattocks, and

but at sunset they rejoin their lord, and re-enter the tuat; whilst they are upon earth to utter the name of the god is forbidden to them. the transformation of the dead sun-god into the living khepera having been effected, twelve goddesses step forward when he emerges from the serpent, and tow the great god into the sky, and lead him along the ways of the upper sky "they bring with them the soft winds and breezes which accompany the dawn, and guide the god to shu" who is the personification of the atmosphere and of whatever is in the vault of heaven. of this god are seen (vol. i, p. 277) only the head and arms, and when the beetle of khepera comes to him, he receives him, and places the newly-born sun-god in the opening in the centre of the semi-circular wall which ends this p. 194 vestib

e entered it, with praises, and as he did so he bade farewell to osiris, the lord of the tuat, under one of whose forms he had completed successfully his journey, in these words-"life to thee, o thou who art over the darkness! life [to thee! in all thy majesty. life to thee! o khenti-a-amentet-osiris, who art over the beings of amentet. life to thee! life to thee o thou who art over the tuat. the winds of ra are in thy nostrils, and the nourishment of khepera is with thee. thou livest, and ye live. hail to osiris, the lord of the living, that is to say, of the gods who are with osiris, and who came into being with him the first time" next: twelfth division of the tuat. ii. eastern vestibule of the tuat according to the book of gates sacred texts egypt ehh index index previous twelfth divis

HELENA BLAVATSKY NIGHTMARE TALES

listens to the dying buzzing ofthe insects on the verdant turf "shall ever mine" and now the flower-scented breeze hardly stirs the languid heads of the luxuriant plants. a solitarypalm-tree, growing out of the cleft of a moss-covered rock, next catches the eye of the soul-ego. its onceupright, cylindrical trunk has been twisted out of shape and half-broken by the nightly blasts of thenorth-west winds. and as it stretches wearily its drooping feathery arms, swayed to and fro in the bluepellucid air, its body trembles and threatens to break in two at the first new gust that may arise "and then, the severed part will fall into the sea, and the once stately palm will be no more" soliloquizes thesoul-ego as it gazes sadly out of its windows. everything returns to life, in the cool, old bower

between two eternities, far away from its birthplace, solitary among its crowd of physicians, andattendants, the form is drawn with every day nearer to its spirit-soul. another light unapproached andunapproachable in days of joy, softly descends upon the weary prisoner. it sees now that which it had neverperceived before. vihow grand, how mysterious are the spring nights on the seashore when the winds are chained and theelements lulled! a solemn silence reigns in nature. alone the silvery, scarcely audible ripple of the wave, as itruns caressingly over the moist sand, kissing shells and pebbles on its up and down journey, reaches the earlike the regular soft breathing of a sleeping bosom. how small, how insignificant and helpless feels man,during these quiet hours, as he stands between th

ernessthe fathomless ocean of woe and blood, called war? avaunt, such thought. oh, never more" xistrange sight and change. the broken palm which stands before the mental sight of the soul-egosuddenly lifts up its drooping trunk and becomes erect and verdant as before. still greater bliss, the soul-egofinds himself as strong and as healthy as he ever was. in a stentorian voice he sings to the four winds a loudand a joyous song. he feels a wave of joy and bliss in him, and seems to know why he is happy. he is suddenly transported into what looks a fairy-like hall, lit with most glowing lights and built ofmaterials, the like of which he had never seen before. he perceives the heirs and descendants of all themonarchs of the globe gathered in that hall in one happy family. they wear no longer t

d its acme, and soon knew no bounds. the listeners heard and saw indeed.the witches' voices resounded in the air, and beyond all the other voices one voice was heard- discordant, and unlike to human sounds it seem'd of dogs the bark, of wolves the howl; the doleful screechings of the midnight owl; the hiss of snakes, the hungry lion's roar; the sounds of billows beating on the shore; the groan of winds among the leafy wood, and burst of thunder from the rending cloud 'twas these, all these in one. the magic bow was drawing forth its last quivering sounds- famous among prodigious musical feats--imitating the precipitate flight of the witches before bright dawn; of the unholy women saturated with thefumes of their nocturnal saturnalia, when- a strange thing came to pass on the stage. without

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hey did so several years later. he preached to the people of athens and other states the purest and noblest ethics, and the phenomena he produced were as wonderful as they were numerous, and well authenticated "how is it" inquires justin martyr, in dismay, how is it that the talismans (telesmata) of apollonius have power, for they prevent, as we see, the fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are most numerous, and actually manifested in present facts? but an answer is easily found to this, in the fact that, after crossing the hindu koosh, apollonius had been directed by a king to the abode of the sages, whose abode it may be to this day, and who taught him their

HINE PHIL ASPECTS OF EVOCATION

eir consciousness. this passage brings to mind the .timeslip. phenomena discussed above. what is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other words, a light form phenomena! the entity is also associated with strange atmospheric effects such as freak winds and storms (lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such occurrence)s. to me, this stresses further the validity of lovecraft.s dream-inspired fiction as a valid source of magical ideas. the guidelines to evoking yog-sothoth appear, at least as far as the dunwich horror sets them forth, to be quite clear and operationally

HP LOVECRAFT A DARK LORE

fety. when the road dips again there are stretches of marshland that one instinctively dislikes, and indeed almost fears at evening when unseen whippoorwills chatter and the fireflies come out in abnormal profusion to dance to the raucous, creepily insistent rhythms of stridently piping bull-frogs. the thin, shining line of the miskatonic's upper reaches has an oddly serpent-like suggestion as it winds close to the feet of the domed hills among which it rises. as the hills draw nearer, one heeds their wooded sides more than their stone-crowned tops. those sides loom up so darkly and precipitously that one wishes they would keep their distance, but there is no road by which to escape them. across a covered bridge one sees a small village huddled between the stream and the vertical slope of

, where the river flows in falls over a rocky terrace to join the placed landlocked cove. there, where quaint old cottages climbed the hill from the rustic bridge, and fishing-smacks lay anchored at their sleepy docks, a vague report went round of things that were floating down the river and flashing into sight for a minute as they went over the falls. of course the pawtuxet in a long river which winds through many settled regions abounding in graveyards, and of course the spring rains had been very heavy; but the fisherfolk about the bridge did not like the wild way that one of the things stared as it shot down to the still waters below, or the way that another half cried out although its condition had greatly departed from that of objects which normally cried out. that rumour sent smith

permanently coloured the psychology of the great race. such was the fixed mood of horror that the very aspect of the creatures was left unmentioned. at no time was i able to gain a clear hint of what they looked like. there were veiled suggestions of a monstrous plasticity, and of temporary lapses of visibility, while other fragmentary whispers referred to their control and military use of great winds. singular whistling noises, and colossal footprints made up of five circular toe marks, seemed also to be associated with them. it was evident that the coming doom so desperately feared by the great race- the doom that was one day to send millions of keen minds across the chasm of time to strange bodies in the safer future- had to do with a final successful irruption of the elder beings. men

sleep for ages underground with his head on his arm, and who will some day awake and eat up the world. there are some very old and half-forgotten tales of enormous underground huts of great stones, where passages lead down and down, and where horrible things have happened. the blackfellows claim that once some warriors, fleeing in battle, went down into one and never came back, but that frightful winds began to blow from the place soon after they went down. however, there usually isn't much in what these natives say. but what i have to tell is more than this. two years ago, when i was prospecting about 500 miles east in the desert, i came on a lot of queer pieces of dressed stone perhaps 3 x 2 x 2 feet in size, and weathered and pitted to the very limit. at first i couldn't find any of the

to the north or northeast, whither the sum of my strange new impulses seemed subtly to pull me. sometimes, on these walks, i would stumble over nearly buried fragments of the ancient masonry. though there were fewer visible blocks here than where we had started, i felt sure that there must be a vast abundance beneath the surface. the ground was less level than at our camp, and the prevailing high winds now and then piled the sand into fantastic temporary hillocks- exposing low traces of the elder stones while it covered other traces. i was queerly anxious to have the excavations extend to this territory, yet at the same time dreaded what might be revealed. obviously, i was getting into a rather bad state- all the worse because i could not account for it. an indication of my poor nervous he

onlight. as the party saw to the tents my absence was noted, but in view of my previous walks this circumstance gave no one alarm. and yet, as many as three men- all australians- seemed to feel something sinister in the air. mackenzie explained to professor freeborn that this was a fear picked up from blackfellow folklore- the natives having woven a curious fabric of malignant myth about the high winds which at long intervals sweep across the sands under a clear sky. such winds, it is whispered, blow out of the great stone huts under the ground, where terrible things have happened- and are never felt except near places where the big marked stones are scattered. close to four the gale subsided as suddenly as it had begun, leaving the sand hills in new and unfamiliar shapes. it was just past

ading tumulus of palaeogean masonry. something real and tangible, yet fraught with infinite suggestions of nighted mystery, now confronted me. for that stream of air could argue but one thing- a hidden gulf of great size beneath the disordered blocks on the surface. my first thought was of the sinister blackfellow legends of vast underground huts among the megaliths where horrors happen and great winds are born. then thoughts of my own dreams came back, and i felt dim pseudo-memories tugging at my mind. what manner of place lay below me? what primal, inconceivable source of age-old myth-cycles and haunting nightmares might i be on the brink of uncovering? it was only for a moment that i hesitated, for more than curiosity and scientific zeal was driving me on and working against my growing

e downward journey. i dreaded having to repass through the black basalt crypt that was older than the city itself, where cold draughts welled up from unguarded depths. i thought of that which the great race had feared, and of what might still be lurking- be it ever so weak and dying- down there. i thought of those five-circle prints and of what my dreams had told me of such prints- and of strange winds and whistling noises associated with them. and i thought of the tales of the modern blackfellows, wherein the horror of great winds and nameless subterrene ruins was dwelt upon. i knew from a carven wall symbol the right floor to enter, and came at last after passing that other book i had examined- to the great circular space with the branching archways. on my right, and at once recognisable

ome shape of my captor? were those tormenting dreams of more than twenty years the offspring of stark, monstrous memories? had i once veritably talked with minds from reachless corners of time and space, learned the universe's secrets, past and to come, and written the annals of my own world for the metal cases of those titan archives? and were those others- those shocking elder things of the mad winds and daemon pipings- in truth a lingering, lurking menace, waiting and slowly weakening in black abysses while varied shapes of life drag out their multimillennial courses on the planet's age-racked surface? i do not know. if that abyss and what i held were real, there is no hope. then, all too truly, there lies upon this world of man a mocking and incredible shadow out of time. but, merciful

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

s of reaching us from the arkham in case all our exploring planes were lost. later, when not using all the other planes for moving apparatus, we would employ one or two in a shuttle transportation service between this cache and another permanent base on the great plateau from six hundred to seven hundred miles southward, beyond beardmore glacier. despite the almost unanimous accounts of appalling winds and tempests that pour down from the plateau, we determined to dispense with intermediate bases, taking our chances in the interest of economy and probable efficiency. wireless reports have spoken of the breathtaking, four-hour, nonstop flight of our squadron on november 21st over the lofty shelf ice, with vast peaks rising on the west, and the unfathomed silences echoing to the sound of our

n at their substantial distance and behind the higher and higher snow walls which an increased quota of the men were hastening to raise around their quarters. he had to weight down the corners of the tent cloth with heavy blocks of snow to hold it in place amidst the rising gale, for the titan mountains seemed about to deliver some gravely severe blasts. early apprehensions about sudden antarctic winds were revived, and under atwood s supervision precautions were taken to bank the tents, new dog corral, and crude aeroplane shelters with snow on the mountainward side. these latter shelters, begun with hard snow blocks during odd moments, were by no means as high as they should have been; and lake finally detached all hands from other tasks to work on them. it was after four when lake at las

al specimens was to be expected from poor lake s accounts. we did not mention, i think, their display of the same uneasiness when sniffing around the queer greenish soapstones and certain other objects in the disordered region-objects including scientific instruments, aeroplanes, and machinery, both at the camp and at the boring, whose parts had been loosened, moved, or otherwise tampered with by winds that must have harbored singular curiosity and investigativeness. about the fourteen biological specimens, we were pardonably indefinite. we said that the only ones we discovered were damaged, but that enough was left of them to prove lake s description wholly and impressively accurate. it was hard work keeping our personal emotions out of this matter- and we did not mention numbers or say e

tter bodies, quadrupedal or bipedal, had had their most solid masses of tissue cut out and removed, as by a careful butcher; and around them was a strange sprinkling of salt- taken from the ravaged provision chests on the planes- which conjured up the most horrible associations. the thing had occurred in one of the crude aeroplane shelters from which the plane had been dragged out, and subsequent winds had effaced all tracks which could have supplied any plausible theory. scattered bits of clothing, roughly slashed from the human incision subjects, hinted no clues. it is useless to bring up the half impression of certain faint snow prints in one shielded corner of the ruined inclosure- because that impression did not concern human prints at all, but was clearly mixed up with all the talk o

s mountains. as our guarded messages stated, we rested at midnight after our day of terror and bafflement- but not without a tentative plan for one or more range-crossing altitude flights in a lightened plane with aerial camera and geologist s outfit, beginning the following morning. it was decided that danforth and i try it first, and we awaked at 7 a.m. intending an early flight; however, heavy winds- mentioned in our brief, bulletin to the outside world- delayed our start till nearly nine o clock. i have already repeated the noncommittal story we told the men at camp- and relayed outside- after our return sixteen hours later. it is now my terrible duty to amplify this account by filling in the merciful blanks with hints of what we really saw in the hidden transmontane world- hints of th

electing that nearest to the pass, since our flight would be across the great range and back to camp, we succeeded about 12:30 p.m. in effecting a landing on a smooth, hard snow field wholly devoid of obstacles and well adapted to a swift and favorable take-off later on. it did not seem necessary to protect the plane with a snow banking for so brief a time and in so comfortable an absence of high winds at this level; hence we merely saw that the landing skis were safely lodged, and that the vital parts of the mechanism were guarded against the cold. for our foot journey we discarded the heaviest of our flying furs, and took with us a small outfit consisting of pocket compass, hand camera, light provisions, voluminous notebooks and paper, geologist s hammer and chisel, specimen bags, coil o

HP LOVECRAFT HYPNOS

se and more; designs whereby the earth and the stars would move at his command, and the destinies of all living things be his. i affirm-i swear-that i had no share in these extreme aspirations. anything my friend may have said or written to the contrary must be erroneous, for i am no man of strength to risk the unmentionable spheres by which alone one might achieve success. there was a night when winds from unknown spaces whirled us irresistibly into limitless vacua beyond all thought and entity. perceptions of the most maddeningly untransmissible sort thronged upon us; perceptions of infinity which at the time convulsed us with joy, yet which are now partly lost to my memory and partly incapable of presentation to others. viscous obstacles were clawed through in rapid succession, and at l

HP LOVECRAFT NYARLATHOTEP

o had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a sickened, sensitive shadow writhing in hands that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpses of dead worlds with sores that were cities, charnel winds that brush the pallid stars and make them flicker low. beyond the worlds vague ghosts of monstrous things; half-seen columns of unsanctifled temples that rest on nameless rocks beneath space and reach up to dizzy vacua above the spheres of light and darkness. and through this revolting graveyard of the universe the muffled, maddening beating of drums, and thin, monotonous whine of blasphemou

HP LOVECRAFT POLARIS

saying, by his word shall thy steps be guided to happiness, and in his dreams of beauty shall thy spirit find all that it craveth" 1998-1999 william johns last modified: 12/18/1999 18:4419polaris by h.p. lovecraft 1918 into the north window of my chamber glows the pole star with uncanny light. all through the long hellish hours of blackness it shines there. and in the autumn of the year, when the winds from the north curse and whine, and the red-leaved trees of the swamp mutter things to one another in the small hours of the morning under the horned waning moon, i sit by the casement and watch that star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just befor

HP LOVECRAFT THE NAMELESS CITY

se cloud of sand that seemed blown by a strong but decreasing wind from some point along the cliff ahead of me. i knew it was this chilly, sandy wind which had disturbed the camel and was about to lead him to a place of better shelter when i chanced to glance up and saw that there was no wind atop the cliff. this astonished me and made me fearful again, but i immediately recalled the sudden local winds that i had seen and heard before at sunrise and sunset, and judged it was a normal thing. i decided it came from some rock fissure leading to a cave, and watched the troubled sand to trace it to its source; soon perceiving that it came from the black orifice of a temple a long distance south of me, almost out of sight. against the choking sand-cloud i plodded toward this temple, which as i n

t the moon it seemed to quiver as though mirrored in unquiet waters. i was more afraid than i could explain, but not enough to dull my thirst for wonder; so as soon as the wind was quite gone i crossed into the dark chamber from which it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore winds from some region beyond. here i could stand quite upright, but saw that the stones and altars were as low as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curious curling streaks of paint that had almost faded or crumbled away; and on two of the altars i saw with rising excitement a maze of well-fashioned c

HP LOVECRAFT THE TOMB

lame and searing gusts of heat engulfed the house; and the roysterers, struck with terror at the descent of a calamity which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body dispersed by the four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a right to rest till eternity amongst the descendants of sir geoffrey hyde? aye! i would claim my heritage of death, even though my soul go seeking through the ages for another corporeal tenement to represent it on that vacant slab in the alcove of the vault. jervas hyde should never share the sad fate

HP LOVECRAFT THE WHITE SHIP

sona-nyl, which we may never behold again. the gods are greater than men, and they have conquered" and i closed my eyes before the crash that i knew would come, shutting out the sight of the celestial bird which flapped its mocking blue wings over the brink of the torrent. out of that crash came darkness, and i heard the shrieking of men and of things which were not men. from the east tempestuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of that lighthouse whence i had sailed so many aeons ago. in the darkness below there loomed the vast blurred outlines of a vessel breaking up on the cruel rocks, and as i glanced out over the waste i saw that the li

ISIS UNVEILED

y mesmeric power, has ever equaled apollonius of tyana; and the scandal created among the apostles by the miracle-doing simon magus is too notorious to be re- peated here "how is it" asks justin martyr, in evident dismay "how is it that the talismans of apollonius the (tcxat^to] have power in certain members of creation, for tiiey prevent, at we see, tie fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are mott numerous, and actually manifested in present facts, so as to lead astray all beholders' this perplexed martyr solves the problem by attributing very correctly the efficacy and potency of the charms used by apollonius to his profound knowledge of the sympathies and an

10. 572. ctement. brnnh, xviii, ndi; iruweus; againti hermta. u, pnl, tf. digitizecoy google what are the cherubim axd seraphim? 231 earth. this assertion is unquesttotiable, for we find irenaeua basing on thb fact his best argument for the necessity of there being four gospels. there can be neither more nor fewer than lour he argues "for as there are four quarters of the world, and four general winds (kobcaik^ rvtviiara. it is ri^t that she [the church] should have four pillars. from i^ich it is manifest that the word, the maker of all, he who aiueth ujxm the cherubim. as david says, supplicating his advent 'thou that sittest between the cherubim, shine forth' for the cherubim also aitt four-faced and their faces are symbols of the work- ing of the son of god* we will not stop to discuss

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, nameless matter started out of the tissues certainly out of the body, presumably out of the mind with groan, disturbance, hard motion, and flesh (when forced to sight of it, instantly disappearing, and relapsing, and hiding its godhead in the closing-violently-again solid matter as into the forcefully resuming mind. matter, the agent whose remonstrance at disturbance out of its rest was, in the winds, murmurs, noises, cries, as it were, of air; in the waters, rolling and roaring; in the piled floors of the sky, and their furniture, clouds, circumvolvence, contest, and war, and thunders (defiant to nature, but groans to god) and intolerable lightning-rendings; matter tearing as a garment, to close supernaturally together again, as the solid, fettered and chained devil-bound in the hand up

taken as the expression of the geometrical fronts of the two great fig. 164. isis, dragon's head. fig. 165. hand in benediction. temples, the parthenon at athens and the pantheon at rome, which are supposed to have been built with perfect fig. 166. egyptian alto-relievo (british museum) fig. 167. hook of saturn, crook of bishops. art. we have translated these phantom olian melodies played in the winds (so to express it, and fixed them in modern musical notation. templar banner. chapter the twenty-seventh. the rosicrucians amidst ancient mysteries. their traces discoverable in the orders of knighthood. he collar of esses is supposed always to be a part of the order of the garder. the coupled s.s. means the sanctus spiritus, or holy spirit, or the third person. the fleurs-de- lis, or lisses

ar seat of the linga or phallic worship. no less than forty-seven lingas are* puranas (new testament, the modern scriptures of the hindus, as distinguished from the vedhas (as bible, or more ancient scriptures. wilson on hind sects. as. res. vol. xvii. as. res. vol. xvii. pp. 208-210. chinese hint. the chinese pagodas are phalli, storied tors, or obelisks; abounding in bells to be agitated in the winds to drive-off the crowds of roving malignant spirits. the whole of china may be mystically said to be populated by bells and the dragon. indian phallicism. 349 visited, all of pre-eminent sanctity; but there are hundreds of inferior note still worshipped; and thousands whose fame and fashion have passed away. it is a singular fact, that upon this adoration of the procreative and sexual sacti

JESSUP MK THE CASE FOR THE UFO

rritory in the near future. like a child seeing his first platypus, i asked myself questions. but unlike the child, i searched for my own answers. ufo's are real a serious approach to the question of unidentified flying objects demands, first of all, that we face a fundamental change in concept as regards the world of our environment. we must loosen out thinking, let our imaginations fly with the winds, and, above all, we must want to think! no human being with a closed mind need read further, for he will be asked to think as he has never thought before, to admit to possibilities which will shake the very foundations of his being. for countless generations mankind has been confronted with an endless series of events, the causes of which have been obscure, if not altogether outside any casu

t. the amount of such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and impracticality of current attempts at rocket flight occur. true, in the way he thinks of applying. can xxxxxx worked in combination. a cheap power must, therefore, be found. by cheap power we have in mind something like the effect of the winds on sailing craft, 1 or the reactance of revolving cylinders with the winds, as was tried on a scandinavian vessel twenty to thirty years ago. such a force or power will have to originate in reactance directly with the gravitational field, since magnetic fields will not account for the observed accelerations nor are they, so far as we know, extensive enough in space. 1 this probably refers to

heavy weight, and the woodwork of the south side of the cars was ploughed as if someone had struck it all over with sliding blows of a 51 hammer. during the continence of this fusillade, which lasted fully twenty minutes, the damage amounted to several thousand dollars and several persons were injured. note, particularly, the size and shapes of the "hailstones" this was obviously not a hailstorm. winds strong enough to have torn mountain icesheets to bits and carried them across the country, would have lifted the train from its tracks. note, too, the suddenness of the attack. a more definite case of meteoric ice could scarcely be imagined. lest we fall into the trap of suspecting these reports merely because of their age, i shall depart from my desire to draw upon material reported before

rattling against their windows. samples of the grain were taken to dr. michael lauro, official chemist of the produce exchange, who identified it as barley. dr. lauro suggested that it might have come from one of the great breweries of new york- possibly carried up through cyclone chimneys but hastened to add that he was just guessing. ernest j. christie, of the u.s. weather bureau, said that the winds that day were too light to have borne the grain aloft. he did not consider it likely that it had blown in from the midwest. one scientist suggested, but dropped the idea hastily, that birds had dropped the barley. of a reasonable satisfactory explanation, there was none. this man hints much at there being two distinct species or groups of similar species to be involved in his observation. wh

o exhibit voluntary or controlled motions. this applies to some isolated freak storms which appear in otherwise undisturbed skies. some of these storms seem to have organic entity. they seem to have many components, including debris of all sorts, and their clouds are apt to be of unique shape, density, texture, or color; they may be luminous or contain lights; they often produce extremely violent winds and stygian darkness. it is my contention that some of these storms are associated with intelligent action, that they may contain navigable structures which may surround themselves with clouds, for purposes of camouflage, or merely through natural interaction with the atmosphere. we will try to distinguish between these and the meteoritic disturbances proper, some of them very huge indeed, w

w one, for punta arenas (see nature, april 25, 1907. on october 20, she was found at sea, partly dismasted, lying on her side nobody aboard. the anchor was still hanging from her bow, not fully shipped, a good indication that calamity had struck very soon after she left port. the date on the wall calendar, in the captain's cabin was october 4. weather reports showed that there had been only light winds, but upon july 5 there had been an earthquake in mexico. it does not seem that this quake could have created a tidal wave sufficient to capsize and damage this vessel, without doing some noteworthy damage along the nearby shores. note that she was dismasted not the type of damage to expect from a tidal wave. several weeks after the disappearance of the crew of the freya, another strange sea

rach, daughter of a chicago attorney, a friend of his father's who was also a guest. jim had his attention also arrested by a young lady whom he later married. altogether, perhaps twenty people were gathered around the piano, singing hymns and gay holiday songs. nothing foretold of the grim tragedy which was to come. outside, the night was still and quiet. after a day of dimness and snowfall, the winds shifted and the clouds faded away. now the moon shone down on a countryside charmingly beautiful with glistened snow. around 10:00, oliver's mother, who was preparing supper, called to him to fetch some water from the well. he smiled and excused himself from miss hirsch. he walked from the living room and put on his coat, cap and gloves. then he went out into the calm night. that was the las

KETAB E SIYAH

shurupuk that shone like the sun amongst nations was rich with gold and silver and a myriad treasures and the elohim had taught greed to the children of the shedim. to conquer shurupuk, to conquer utanapishtim and win the gold that filled high his treasuries, many tried and all that did made fat the crows for the hosts of shurupuk were mighty in battle and put all before them as leaves before the winds and swelled further the coffers of utanapishtim, carrying back the battle's spoils and the booty of the cities that had, in error, strived against utanapishtim. west of the kingdom between two rivers, where bright shurupuk's walls were high, by the sea, upon the western coast, africa to the south and italy upon the northern coast king methuselah brought his people there and they prospered th

may contend not at a disadvantage on the field but rather hold the one respite from the air that rages with bolts of flame and our own steel. 279 swiftly then and fulfil this command or else all is lost to us" now was a drum-beat like the thunder's peal and a low moaning chant by which the wizards worked their charm and from their flesh their spirits passed into the storm clouds and animated the winds. before true knowledge of what was to be was the elohim's the gates were shut upon them and they were in the very midst of the howling tempest, redoubled. many were at that instant blasted by the flaming sky-bolts and fell like stars into the seas and yet others blinded by the rain and mists could not check their flight and were too taken by the waters. yet from the tumult of the sky came a

before they closed and seven times shining shapes precipitated from the ragged ranks into the froth below. then were the elohim upon the ships. 280 upon every ship the knights of shurupuk rushed forth to meet the elohim spears with mace and javelin and battle-cry and soon were the decks slick with gore where but rain had made them slick before. yet and yet sang the archer's bows cutting from the winds those of heaven who found no perch upon the crowded decks. now upon the ships of the king where utanapishtim himself contended, striking down to each side the elohim that fought in desperation against him, shattering alike shield and skull by his great mace of meteoric iron, alighted gabriel with whirling scythe and walked lion-like amongst the nephilim warriors, severing limbs in so frenzie

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

an. he would merely need help to be like his creator. then the two of them would feel good, because it is very sad to be alone. but in order for them to feel good, man must first feel lonely, and be sad without the magician. the magician waved his wand again and made a man in the distance. the man did not feel there was a magician who had made all the stones, plants, hills, fields and moon, rain, winds, etc. he did not know that he had made an entire world filled with beautiful things, such as computers and football that made him feel good and lacking nothing. the magician, on the other hand, continued to feel sad that he was alone. the man did not know there was a magician who had made him, loved him, was waiting for him and said that together they would feel good because it is very sad t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e was told to answer: glight h. in all his perambulations, he had to begin with the left foot. if the candidate violated his o, so it is stated in the book of the dead, his throat was cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initi

sion the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingdom. it entered that kingdom by the gate of individualization ages upon ages ago; it will leave that human kingdom by the gateway of initiation- that fifth initiation which makes a man into a superman or adept. humanity is slowly- very, very slowly- treading a great broad road that winds round and round a mountain, ever rising gradually until it reaches the summit. the process is deliberate and often irregular, until the soul suddenly realizes the purpose of his evolution, god fs plan for man, and resolves to use all his power to reach the goal as soon as possible. then he begins to climb straight up the mountain side, and each time that his path crosses the winding road he

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

o have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337. came flushed from the full-flushed wave, and imperial, her 338. foot on the sea. 339. and the wonderful waters knew her, the winds and the 340. viewless ways, 341. and the roses grew rosier, and bluer the sea-blue stream of 342. the bays. 343. this beautiful symbolism of her name refers to the form side of the deity, the root of matter- called the deep sea, or the virgin sea- which is impregnated with the divine life and beauty, and so gives birth to the loveliest of forms. the title foam-born is particularly appropriat

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

book of jubilees is an apocryphal work composed during the so-called intertestamental period. according to this book, the angels were created on the first day of creation: on the first day he created the heavens which are above and the earth and the waters and all the spirits which serve before him the angels of the presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which a group of angels mate with mortal females. they then fell from grace and became devils after leaving their heavenly abode. the book of jubilees adds that god sent the flood to destroy the race of si

oyed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulence into his (her) puny brain. i call upon the messengers of doom to slash with grim delight this victim i hath chosen. silent is that voiceless bird that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain it

t nor sleep the whole resten part of your life. i hope your flesh will waste away and i hope you will never spend another penny i ought to have.wishing this from my whole heart (fortean picture library) curses 59 oh come forth in the name of abaddon and destroy him (her) whose name i giveth as a sign. oh great brothers of the night, thou who makest my place of comfort, who rideth out upon the hot winds of hell, who dwelleth in the devil s fane; move and appear! present yourselves to him (her) who sustaineth the rottenness of the mind that moves the gibbering mouth that mocks the just and strong; rend that gaggling tongue and close his (her) throat, oh kali! pierce his (her) lungs with the stings of scorpions, oh sekhmet! plunge his (her) substance into the dismal void, oh mighty dagon! i t

ms (ezek. 29:3, into whose jaws he will put hooks and whom he will have thrown into the wilderness. elsewhere in the old testament, the dragon is represented also as a symbol of mourning and desolation. one of the most discussed chapters of the old testament is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession the babylonian, median, persian, and hellenistic empires. in classical legend, the dragon guarded the golden apples in the garden of hesperi

ll put hooks leviathan (dover pictorial series) limbo 151 and whom he will have thrown into the wilderness. elsewhere in hebrew scriptures, the dragon is represented also as a symbol of mourning and desolation. one of the most discussed chapters of scripture is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession the babylonian, median, persian, and hellenistic empires. the endtime significance of this creature is that yahweh will release leviathan to

said to be free of sorrow, and the souls there enjoyed a luxurious tropical garden. although there was apparently no notion of an afterlife retribution, the northern land of the dead and ultimate destiny of the majority of people, mictlan, was distinctly unpleasant. the deceased took four years to traverse nine intervening, subterranean realms containing mountains, ferocious beasts, and chilling winds. the dead were buried with amulets and cremated dogs to help them during their journey. milton, john 175 for further reading: edmonson,munro s. the mayan faith. in gary h. gossen, ed. south and meso-american native spirituality. new york: crossroad, 1993, 65 85. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. hultkrantz, ake. the religions of the american indians. 1967

LIBER 777

iii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powe

LIBER AZAZEL

ne. i partake not of weakness, and seek not your adulation or praise. i am complete, i need nothing. 15. seek your strength in me, not your frailty. i am the god of the proud, not a vehicle of shame or humiliation. 16. my names and manifestations on this plane are legion, i have been known to many, but understood by but a few. 17. the time of my full unveiling is fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty w

LIBER CHANOKH

-ipe salada! vi-i-vau el! sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta talabo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; lape zodir ioiad! can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in

ot see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od

e! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*10 happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and not your vials: for the time is such as requireth comfort. the angle of b of d in the tablet of d. the lord of the winds and the breezes, the king of the spirits of air* v.l .upon their hands are marble sleeves. liber lxxxiv 31 the tenth key coraxo cahisi coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa ol oanio yor

LIBER CORDIS CINCTI SERPENTE

th! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the pee

hed in the void. 26. from the crown to the abyss, so goeth it single and erect. also the limitless sphere shall glow with the brilliance thereof. 27. thou shalt rejoice in the pools of adorable water; thou shalt bedeck thy damsels with pearls of fecundity; thou shalt light flame like licking tongues of liquor of the gods between the pools. 28. also thou shalt convert the all-sweeping air into the winds of pale water, thou shalt transmute the earth into a blue abyss of wine. liber cordis cincti serpente svb figvra ynda 25 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up

LIBER CXCVII STORY OF SIR PALAMEDES

birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey s

sting over all the plain. the good knight reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that armed glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but th

! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to.sfeet.a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting b

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

on the mount, saviours of the world that we are, and answer gget thee behind me, satan! h though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here?.samson blinded and bound, grinding corn for the philistines? not at all, dear boy! 8 liber cxlviii we shall put all the questions that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfaith without works is dead, h so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! bu

LIBER CXX

work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils

LIBER DCCCLX JOHN ST

pe to-day will be more hard definite magical work, less discourse, less beatific state of mind.which is the very devil! the real calypso, none the less temptress because her name happens to be penelope. ah lord adonai, my lord! grant unto me the perfume and the vision; let me attain the desirable harbour; for my little ship is tossed by divers tempests, even by euroclydon, in the place where four winds meet. 12.35. therefore i shall go to rest, letting my mind rest ever in the will toward adonai. let my sleep be toward him, or annihilation; let my waking be to the music of his name; let the day be full to the uttermost of him only. 2.18. my good friend the body woke me at this hour by means of disturbed dreams about a quite imaginary relative of whom nobody for years had ever seen anything

of its mother, so gropeth thy little child after thee, o thou self-glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pr.n.y.ma, and then sleep, ever willing adonai. for pr.n.y.ma with its intense physical strain is a great medicine for the mind. even as the long trail of the desert and the life with the winds and the stars, the daily march and its strife with heat, thirst, fatigue, cure all the ills of the soul, so does pr.n.y.ma clear away the phantoms that mayan, dread maker of illusion, hath cumbered it withal. 1.13. 10 breath-cycles; calm, perfect, without the least effort; enough to go to sleep upon. he will read through the ritual once, and then sleep (the pr.n.y.ma precipitated a short att

LIBER LXXVIII

h a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is inc

d of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 f to 20 g. c of d queen of the sylphs and sylphides. a description of the cards of the taro 19 xv the prince of the chariot of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands sur-mounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic

ckle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the

LIBER SAMEKH

th, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit

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

in the overall scheme of scandinavian mythology, the dwarfs appear to occupy a position closer to that of the giants than to some kind of allies of the gods. the flow of goods is always from the dwarfs to the gods, never the reverse, and sometimes hostilities are involved, as when loki gets gold from andvari to compensate hreidmar for the death of otr. alviss wishes to marry thor fs daughter and winds up dead for this presumption (alvissmal, just as did the giants thrym and thjazi, who coveted freyja and idun (freyja did, however, apparently sleep with some dwarfs to get her necklace in sorla thattr. the poet thjodolf of hvin said in his ynglinga tal (stanza 5) that a dwarf tricked the swedish king sveigdir, when the king jumped into the rock after the dwarf, and gthe bright hall of sokmi

he is called hrasvelg, who sits at heaven fs end, a giant, in the shape of an eagle; deities, themes, and concepts 181 from his wings they say the wind comes over all people. snorri knew this stanza. he paraphrased and then quoted it in gylfaginning when having har answer gangleri fs question gwhence comes the wind? h snorri added the detail that the giant sat at the north end of heaven and that winds originate from under the eagle giant fs wings when he spread them for flight. hrasvelg is usually understood as gcorpse-swallower, h which would be an appropriate name both for an eagle and a giant, even if it has nothing to do with wind. jon hnefill a.alsteinsson reads the name as gshipwreck-current, h which would agree more readily with the wind moving over the sea. references and further

mentioned an old giantess, one of the jarnvidjur (ironwoodites) who gives birth to many sons, all in the form of wolves. and it is said, that the most powerful of that family will be the one who is called managarm. he is filled with the life of all people who die, and he will swallow the heavenly bodies, and bespatter with blood the heaven and all the sky. thence the sun will lose its shine, and winds will not be gentle and will roar hither and yon. snorri is obviously following voluspa, stanzas 40 and 41, and he quotes them directly after this passage. stanza 40 agrees that a jarnvidja gives birth to the families of fenrir, and that one of them will swallow the tungl, gin the form of a troll. h how snorri got from this stanza to managarm is unknown. i have left tungl untranslated because

LUCIFERIAN INITIATION VIA NOCTURNE

you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of azazel, brought to man and woman, hearken and appear through mine eyes. the figure enters you at this instant, allowing a calm silence to fill as the sounds of the musick and the goats grow muffled and dim. by the four winds and the four watchtowers, i call thee angels of silence to bless my initiation. by the call of lilith, grant me passage through the fields of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is th

LUCIFERIAN SORCERY

l independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall

essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and ach

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall kno

for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and ach

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

anubis, hermes, and even the mysterious ammon himself had points of resemblance with the solar disc. isis was the mother of the sun, and even typhon, the destroyer, was supposed to be a form of solar energy. the egyptian sun myth finally centered around the person of a mysterious deity called serapis. the two central american deities, tezcatlipoca and quetzalcoatl, while often associated with the winds, were also undoubtedly solar gods. in masonry the sun has many symbols. one expression of the solar energy is solomon, whose name sol-om-on is the name for the supreme light in three different languages. hiram abiff, the chiram (hiram) of the chaldees, is also a solar deity, and the story of his attack and murder by the ruffians, with its solar interpretation, will be found in the chapter th

ns of the zodiac were used to represent the twelve apostles (although the reverse is true, the scorpion was assigned to judas iscariot--the betrayer. the scorpion stings with its tail, and for this reason it has been called a backbiter, a false and deceitful thing. calmet, in his dictionary of the bible, declares the scorpion to be a fit emblem of the wicked and the symbol of persecution. the dry winds of egypt are said to be produced by typhon, who imparts to the sand the blistering heat of the infernal world and the sting of the scorpion. this insect was also the symbol of the spinal fire which, according to the egyptian mysteries, destroyed man when it was permitted to gather at the base of his spine (the tail of the scorpion).the red star antares in the back of the celestial scorpion w

gether, and to lead them in and our of the form, may justly be called a master" the egyptian devil, typhon, was often symbolized by the set monster whose identity is obscure. it has a queer snoutlike nose and pointed ears, and may have been a conventional hyena. the set monster lived in the sand storms and wandered about the world promulgating evil. the egyptians related the howling of the desert winds with the moaning cry of the hyena. thus when in the depths of the night the hyena sent forth its doleful wail it sounded like the last despairing cry of a lost soul in the clutches of typhon. among the duties of this evil creature was that of protecting the egyptian dead against: grave robbers. among other symbols of typhon was the hippopotamus, sacred to the god mars because mars was enthro

perplexed. thus the word of the lord is the hand, or active principle, by which the will of the creator is traced upon the face of his creation. the tannaim, or initiates of the jewish mystery school, alone possessed a complete understanding of the significance of the ten commandments. these laws are esoterically related to the ten degrees of contemplation constituting the path of ecstasy, which winds upward through he four worlds and ends in the effulgence of ain soph. p. 99 [paragraph continues] my house be established "in the splendor of mental and spiritual illumination, the high priest stood between the pillars as a mute witness to the perfect virtue of equilibrium--that hypothetical point equidistant from all extremes. he thus personified the divine nature of man in the midst of his

eable to me according to my desires and needs for a certain length of time, i would sign myself over to him. after the pact had been arranged, this mighty spirit, whose name was asteroth, introduced me to another spirit by the name of marbuel, who was appointed to be my servant. i questioned marbuel as to his suitability for my needs. i asked him how quick he was, and he answered 'as swift as the winds' this did not satisfy me, so i replied 'you cannot become my servant. go again whence you have come' soon another spirit manifested itself, whose name was aniguel. upon asking him the same question he answered that he was swift as a bird in the air. i said 'you are still too slow for me. go whence you came' in the same moment another spirit by the name of aciel manifested himself. for the th

region called fairy land, alf-heinner; commonly appearing on earth at intervals--when they left traces of their visits, in beautiful green-rings, where the dewy sward had been trodden in their moonlight dances" to the sylphs the ancients gave the labor of modeling the snowflakes and gathering clouds. this latter they accomplished with the cooperation of the undines who supplied the moisture. the winds were their particular vehicle and the ancients referred to them as the spirits of the air. they are the highest of all the elementals, their native element being the highest in vibratory rate. they live hundreds of years, often attaining to a thousand years and never seeming to grow old. the leader of the sylphs is called paralda, who is said to dwell on the highest mountain of the earth. th

the covenant of the tongue (spiritual; second, the covenant was between the ten toes of his feet, which is the covenant of circumcision (material; and god said of him "before abraham bound the spirit of the twenty-two letters (the thora) upon his tongue and god disclosed to him their secrets. god permitted the letters to be immersed in water, he burned them in the fire and imprinted them upon the winds. he distributed them among the seven planets and gave them to the twelve zodiacal signs. next: fundamentals of qabbalistic cosmogony sacred texts esoteric index previous next p. 117 fundamentals of qabbalistic cosmogony the qabbalists conceive of the supreme deity as an incomprehensible principle to be discovered only through the process of eliminating, in order, all its cognizable attribute

36) fortitude (37) justice (38) charity (39) fortitude (40) faith (41) the moon (42) mercury (43) venus (45) the sun (45) mars (46) jupiter (47) saturn (48) the eighth sphere (49) the primum mobile (50) the first cause. the qabbalistic significance of these cards is apparent, and it is possible that they have a direct analogy to the fifty gates of light referred to in qabbalistic writings. p. 132 winds, vanishing in the extreme background. court de g belin sees in this card another reference to the rising of the nile and states on the authority of pausanius that the egyptians believed the inundations of the nile to result from the tears of the moon goddess which, falling into the river, swelled its flow. these tears are seen dropping from the lunar face. court de g belin also relates the t

sported where they please, as habakkuk was from jewry to babylon, or as philip, after he had baptized the eunuch to azorus, and one of these went from me to a friend of mine in devonshire, and came and brought me an answer to london the some day, which is four days journey; they caught me excellent predictions of astrology and earthquakes; they slack the plague in cities; they silence the violent winds and tempests; they calm the rage of the sea and rivers; they walk in the air, they frustrate the malicious aspects of witches; they cure all diseases" the writings of john heydon are considered a most important contribution to rosicrucian literature. john heydon was probably related to sir christopher heydon "a seraphically illuminated rosie crucian" whom the late f. leigh gardner, hon. secr

mattress on the stone floor. being unable to sleep, c.r.c. wandered about contemplating the stars. chancing upon a flight of steps leading to the top of the wall, he climbed up and looked out upon the sea. remaining here for some time, about midnight he beheld seven flames which, passing over the sea towards him, gathered themselves on the top of the spire of the central tower. simultaneously the winds arose, the sea became tempestuous, and the moon was covered with clouds. with some fear c.r. c. ran down the stairs and returned to the tower and, lying down on his mattress, was lulled to sleep by the sound of a gently flowing fountain in the laboratory. the sixth day the next morning the aged warden of the tower, after examining the work performed by the wedding guests in the laboratory an

it was pythagoras, the true story of whose death was suppressed by early christian authors because it conflicted with their teachings. was it true also that the roman legionaries carried on the field of battle standards upon which were crosses bearing the crucified sun man? the crucifixion of quetzalcoatl one of the most remarkable of the crucified world saviors is the central american god of the winds, or the sun, quetzalcoatl, concerning whose activities great secrecy was maintained by the indian priests of mexico and central america. this strange immortal, whose name means feathered snake, appears to have come out of the sea, bringing with him a mysterious cross. on his garments were embellished clouds and red crosses. in his honor, great serpents carved from stone were placed in differ

MASTERING WITCHCRAFT

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

ct, nocticula, using a black candle. the conjuration such as the one to be described below can be used with effect here. the magical landscape to be visualized should be one of darkness and mystery. one of those traditionally associated with the dead is as follows: night has fallen, winter has set in; the air is chilly. two monolithic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff

must perform a ritual which does everything in reverse. invoke the powers of the air to release the victim. dig up the cord on a wednesday while the moon is waxing. cast a circle, using a mercurial incense, and invoke herne with your square of mercury. begin by untying the centre knot and working outwards, in the reverse sequence you tied them in, chanting a jingle with each knot, such as, by the winds your limbs are freed, by the breath your mouth is opened, by the word your ears are opened, by the light your eyes are brightened [n] i conjure thee, awake, arise; so mote it be! while doing all this, you must wield your powers of imagination to see the magical bonds falling from the erstwhile victim. ligature is a comparatively mild method of chastisement (unless, of course, it is applied a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powerfully urge ye, o demons, in whatsoever part of the world ye may be, so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

are necessary, and in observing the other solemnities necessary they will operate with a perfect assurance. it is, nevertheless, necessary to take care that when thou shalt have prepared any experiment thyself for the days and hours ordained, that it should be performed in clear, serene, mild, and pleasant weather, without any great tempest or agitation of the air, which should not be troubled by winds. for when thou shalt have conjured any spirits in any art or experiment, they will not come when the air is troubled or agitated by winds, seeing that spirits have neither flesh nor bones, and are created of different substances. some are created from water. others from wind, unto which they are like. some from earth. some from clouds. others from solar vapors. others from the keenness and s

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

alarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: this is the lord of the gods: this is the lord of the universe: this is he whom the winds fear. this is he, who having made voice by his commandment, is lord of all things; king, ruler and helper. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! i am he! the truth! i am he! who

e was of the order of thrones. he governeth 30 legions of spirits; and his seal is this, which wear thou as aforesaid (41) focalor- the forty-first spirit is focalor, or forcalor, or furcalor. he is a mighty duke and strong. he appeareth in the form of a man with gryphon s wings. his office is to slay men, and to drown them in the waters, and to overthrow ships of war, for he hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to gu

MICHAEL FORD WITCHMOON

ed magick, as is belial within these arts. one will affirm both spirits as well as lilith. the first will be the yezdic peacock angel, shaitan/melek taus. let its form be under asmodeus, the son/husband of lilith (as samael in some hebrew lore. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall kno

ttend a group sabbath. beltane april 30th beltane is known primarily as a celtic holiday, translating to 'bel fire. a god of light and fire, bel also represented the shadow side, often connected with cernunnos. beltane is a gathering of the rising spring, when birth is abundant and life awakes in its fragile beauty. the night is the gateway to dreams, through which we take flight blown by fervent winds in the direction of the sabbat. as the flames burn high towards a waning moon, so does inspiration and the shadows of those who shed their flesh. the key lies within a dreaming and waking world dependent on the friction of desire and will. will you not open an eye to the possibilities available only in dream? nothing is true, understand this and the key is awakened in that instant. between e

too easy to find. some sense tends to lead you in the direction you seek, a guide of sorts. i have heard of some witches creating numerous id familiars to guide them and attend the conclave. i was seeking ever so intensely to arrive, taking the form of a night owl, and the night sounds around me as i flew were filled with exhilaration. i could hear the sounds of moaning and laughing in the night winds, my mind telling me it was the many witches, beasts, wolves and vampires of the dream plane. my level of excitement rose further upon being drawn to these haunting voices. i let out a call sounding so very loud within my ears that it must have been heard by the ecstatic witches and warlocks. i was joining those of the blood, those of my lineage, who continue the great work of the witches sab

ded by greenish vapor. i felt my spirit-self casting forth in the night, unafraid of this lightning. it seemed that this powerful force was nothing more than a vision of what was to be, an emanation would occur on the material- day side plane. when we walked, the spirits laughed and all was forever in a state of change. the still of the night is a confirmation of our rising. how we ride the night winds, casting in joyous laughter in the blowing breeze, over crops and fields. our great desires carry our familiars through a forest deep. moving in merry visions of ghosts and the riding of the four winds. the eight legs of the spider dance lightly over our spirits, protecting through the tunnels where we rest. the abyss grants our smiling children to give birth again to more elementals. again

r, in which the mind is let loose on the conscious level from focus and consistent thought processes. when laughter occurs one is as close as one can be to the death posture on a conscious level. once the banishing rite is complete, the sorcerer should retire shortly after to bed. upon laying down for the evening, focus your thoughts on rising and the thrill of shape shifting and riding the night winds. keep a detailed journey of such dreams: it is recommended that you keep a journal near your bed in which to write your dream experiences as soon as you awake, this enables the brain to keep higher awakening levels of memory active in the conscious. after several weeks of doing this, you will begin to notice that your dreams are becoming more vivid. a vision may arise that provides a key for

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

own (genesis, chap-ter 6-8) they come from a far country, from the end ofheaven (isaiah 13:3)who are these that fly in a cloud, as the dovesto their windows (isaiah 9:8) lucifers fall by gustave dorefrom the end of heaven4atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation5 chapter 2earth s first delugego and cut off tiamat s life, and let the winds convey her blood to secret places.(the enuma elish)we read from various sources that approximately 50,000 years ago a certain planetarybody in our own solar system was mysteriously destroyed. this body has been calledtiamat, phaeton, lucifer, marduk, maldek, rahab, and even luna (not connected tothe name later given to the moon. it was believed to have existed between mars andjupiter and was

speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of evil would be destroyed forever, even though hisown world would be destroyed with them. now death is the portion of doomed men, red with blood the buildings of gods, the sun turnsblack in the summer after, winds whine.in northern sweden, the laplanders preserve their accounts. their ancient books say:i shall reverse the world. i shall bid the rivers flow upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life. the scandinavian skalds record in their sagas and poems: surtur (saturn) fro

unded withstrong walls and here salatis maintained a garrison of 400,000 men, whence he repaired every summerfrom memphis, where he principally dwelt.the hyskos overlordship lasted for 511 years when they were driven away after a long and bitter war.(p. 62)set as an evil comettyphon was another name for set, the evil brother of osiris, whom he murderedwho breathed fire,lightening, and destructive winds, and was hurled to earth by zeus or horus. set was figured as a hugecelestial serpent with a hundred writhing heads and various fearsome voices, all of which imageryappendix b: book abstracts258atlantis, alien visitation, and genetic manipulation pointed to the comet, a fearful god who rained down rocks and stones, and hence the myth of thedragons bones sown by cadmus (p. 63)mizpahcentral em

sh pronounced thatthis the beginning of a new world order.26. 1991 january: during his state of the union message during the gulf war, president george bushstated: what is at stake is more than one small country, it is a big idea- a new world order. toachieve the universal aspirations of mankind. based upon shared principles and the rule of law. the illumination of a thousand points of light. the winds of change are with us now. bagdad,iraq's capital, and the united nations-enforced no fly zone are at the 33rd degree of north latitude.27. 1993 waco, texas, just south of the 32nd degree of north latitude is the site of the masonic grandlodge of texas. on april 19, 1993, the clinton administration murdered adults and children in thebranch davidian group at mount carmel, a compound about 10 m

MICHAEL W FORD THE VAMPIRE GATE

ings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demons rush forth. arezura is the gate to hell in the alburz mountain range in present day iran. the north is traditionally the seat of ahriman, wherein the cold winds may blow forth. arezura from an initiatory perspective is the subconscious, the place where sorcerers may gather and grow in their arts, by encircling and manifesting their desire. m.n. dallah wrote in the history of zoroastrianism concerning a connection with demons holding mastery over the earth, their ability to sink below the earth and that such demons around the time of zoroaster walked

MICHAEL W FORD NOX UMBRA

ake an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. hold

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

oping the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally impo

MORALS AND DOGMA

ymbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the winds and fire, at the entrance to the famous temple of malkarth, in the city of tyre. it is customary, in lodges of the york rite, to see a celestial globe on one, and a terrestrial globe on the other; but these are not warranted, if the object be to imitate the original two columns of the temple. the symbolic meaning of these columns we shall leave for the present unexplained, only adding that e

r_ streams--pison, which flows around the land of gold, or light; gihon, which flows around the land of ethiopia or darkness; hiddekel, running eastward to assyria; and the euphrates. zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which were _red_ horses; in the second _black; in the third _white; and in the fourth _grizzled "and these were the four winds of the heavens, that go forth from standing before the lord of all the earth" ezekiel saw the _four_ living creatures, each with _four_ faces and _four_ wings, the faces of a _man_ and a _lion, an _ox_ and an _eagle; and the _four_ wheels going upon their _four_ sides; and saint john beheld the _four_ beasts, full of eyes before and behind, the lion, the young ox, the man, and the flying eag

of the labor bestowed by the husbandman upon his crops, compared with the value of the sunshine and rain, without which his labor avails nothing? commerce carried on by the labor of man, adds to the value of the products of the field, the mine, or the workshop, by their transportation to different markets; but how much of this increase is due to the rivers down which these products float, to the winds that urge the keels of commerce over the ocean! who can estimate the value of morality and manliness in a state, of moral worth and intellectual knowledge? these are the sunshine and rain of the state. the winds, with their changeable, fickle, fluctuating currents, are apt emblems of the fickle humors of the populace, its passions, its heroic impulses, its enthusiasms. woe to the statesman w

at if the truth should have to lie dormant as long before germinating as the wheat in the egyptian mummy? speak it, nevertheless, again and again, and let it take its chance! the rose of jericho grows in the sandy deserts of arabia and on the syrian housetops. scarcely six inches high, it loses its leaves after the flowering season, and dries up into the form of a ball. then it is uprooted by the winds, and carried, blown, or tossed across the desert, into the sea. there, feeling the contact of the water, it unfolds itself, expands its branches, and expels its seeds from their seed-vessels. these, when saturated with water, are carried by the tide and laid on the sea-shore. many are lost, as many individual lives of men are useless. but many are thrown back again from the sea-shore into th

l others in masonry, is symbolical. based upon historical truth and authentic tradition, it is still an allegory. the leading lesson of this degree is fidelity to obligation, and constancy and perseverance under difficulties and discouragement. masonry is engaged in her crusade--against ignorance, intolerance, fanaticism, superstition, uncharitableness, and error. she does not sail with the trade-winds, upon a smooth sea, with a steady free breeze, fair for a welcoming harbor; but meets and must overcome many opposing currents, baffling winds, and dead calms. the chief obstacles to her success are the apathy and faithlessness of her own selfish children, and the supine indifference of the world. in the roar and crush and hurry of life and business, and the tumult and uproar of politics, th

ll obstacles and hindrances, success is accomplished, and a great work done, to see those who opposed or looked coldly on it, claim and reap all the praise and reward, is the common and almost universal lot of the benefactor of his kind. he who endeavors to serve, to benefit, and improve the world, is like a swimmer, who struggles against a rapid current, in a river lashed into angry waves by the winds. often they roar over his head, often they beat him back and baffle him. most men yield to the stress of the current, and float with it to the shore, or are swept over the rapids; and only here and there the stout, strong heart and vigorous arms struggle on toward ultimate success. it is the motionless and stationary that most frets and impedes the current of progress; the solid rock or stup

readily appeal for assistance to the powerful and the wealthy, with whom religious association gave them a closer fellowship. the initiate was regarded as the favorite of the gods. for him alone heaven opened its treasures. fortunate during life, he could, by virtue and the favor of heaven, promise himself after death an eternal felicity. the priests of the island of samothrace promised favorable winds and prosperous voyages to those who were initiated. it was promised them that the cabiri, and castor and pollux, the dioscuri, should appear to them when the storm raged, and give them calms and smooth seas: and the scholiast of aristophanes says that those initiated in the mysteries there were just men, who were privileged to escape from great evils and tempests. the initiate in the mysteri

protection of mankind, to disperse the storms of life, to unravel the inextricable entanglement of the web of fate, to mitigate the tempests of fortune, and restrain the malignant influences of the stars-_the gods in heaven adore thee, the gods in the shades below do thee homage, the stars obey thee, the divinities rejoice in thee, the elements and the revolving seasons serve thee_ at thy nod the winds breathe, clouds gather, seeds grow, buds germinate _in obedience to thee the earth revolves_ and the sun gives us light. it is thou who governest the universe and treadest tartarus under thy feet" then he was initiated into the nocturnal mysteries of osiris and serapis: and afterward into those of ceres at rome: but of the ceremonies in these initiations, apuleius says nothing. under the arc

r out of whose bosom the vapors arise. the whole temple was an abridged image of the world. there were candlesticks with four branches, symbols of the elements and the seasons; with twelve, symbols of the signs; and even with three hundred and sixty, the number of days in the year, without the supplementary days. imitating the famous temple of tyre, where were the great columns consecrated to the winds and fire, the tyrian artist placed two columns of bronze at the entrance of the porch of the temple. the hemispherical brazen sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compass, represented the bull of the vernal equinox, and at tyre were consecrated to astarte; to whom hiram, josephus says, had builded a temple, and who wore on her head

ress north and south was perfectly regular, marking four periods that were always the same--those when the days and nights were equal, or the vernal and autumnal equinoxes; that when the days were longest, or the summer solstice; and that when they were shortest, or the winter solstice. with the vernal equinox, or about the 25th of march of our calendar, they found that there unerringly came soft winds, the return of warmth, caused by the sun turning back to the northward from the middle ground of his course, the vegetation of the new year, and the impulse to amatory action on the part of the animal creation. then the bull and the ram, animals most valuable to the agriculturist, and symbols themselves of vigorous generative power, recovered their vigor, the birds mated and builded their ne

of the animal creation. then the bull and the ram, animals most valuable to the agriculturist, and symbols themselves of vigorous generative power, recovered their vigor, the birds mated and builded their nests, the seeds germinated, the grass grew, and the trees put forth leaves. with the summer solstice, when the sun reached the extreme northern limit of his course, came great heat, and burning winds, and lassitude and exhaustion; then vegetation withered, man longed for the cool breezes of spring and autumn, and the cool water of the wintry nile or euphrates, and the lion sought for that element far from his home in the desert. with the autumnal equinox came ripe harvests, and fruits of the tree and vine, and falling leaves, and cold evenings presaging wintry frosts; and the principle a

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

phaethon, to her glorious chariot. she then hastens with active cheerfulness to open the gates of heaven, in order to herald the approach of her brother, the god of day, whilst the tender plants and flowers, revived by the morning dew, lift their heads to welcome her as she passes [68] eos first married the titan astraus,[29] and their children were heosphorus (hesperus, the evening star, and the winds. she afterwards became united to tithonus, son of laomedon, king of troy, who had won her affection by his unrivalled beauty; and eos, unhappy at the thought of their being ever separated by death, obtained for him from zeus the gift of immortality, forgetting, however, to add to it that of eternal youth. the consequence was that when, in the course of time, tithonus grew old and decrepid, a

e a rich prize, they seized him, bound him, and conveyed him on board their vessel, resolved to carry him with them to asia and there sell him as a slave. but the fetters dropped from his limbs, and the pilot, who was the first to perceive the miracle, called upon his companions to restore the youth carefully to the spot whence they had taken him, assuring them that he was a god, and that adverse winds and storms would, in all probability, result from their impious conduct. but, refusing to part with their prisoner, they set sail for the open sea. suddenly, to the alarm of all on board, the ship stood still, masts and sails were covered with clustering vines and wreaths of ivy-leaves, streams of fragrant wine inundated the vessel, and heavenly strains of music were heard around. the terrif

ented with the head of a fair-haired maiden and the body of a vulture, and were perpetually devoured by the pangs of insatiable hunger, which caused them to torment their victims by robbing them of their food; this they either devoured with great [138]gluttony, or defiled in such a manner as to render it unfit to be eaten. their wonderfully rapid flight far surpassed that of birds, or even of the winds themselves. if any mortal suddenly and unaccountably disappeared, the harpies were believed to have carried him off. thus they were supposed to have borne away the daughters of king pandareos to act as servants to the erinyes. page 155 the harpies would appear to be personifications of sudden tempests, which, with ruthless violence, sweep over whole districts, carrying off or injuring all be

ids, whose existence is still believed in by mariners, whilst the flower and meadow nymphs assume the shape of those tiny elves and fairies, who were formerly believed to hold their midnight revels in every wood and on every common; indeed, even at the present day, the irish peasantry, especially in the west, firmly believe in the existence of the fairies, or "good people" as they are called. the winds. according to the oldest accounts, aolus was a king of the aolian islands, to whom zeus gave the command of the winds, which he kept shut up in a deep cave, and which he freed at his pleasure, or at the command of the gods. in later times the above belief underwent a change, and the winds came to be regarded as distinct divinities, whose aspect accorded with the respective winds with which t

h he kept shut up in a deep cave, and which he freed at his pleasure, or at the command of the gods. in later times the above belief underwent a change, and the winds came to be regarded as distinct divinities, whose aspect accorded with the respective winds with which they were identified. they were depicted as [171]winged youths in full vigour in the act of flying through the air. the principal winds were: boreas (the north wind, eurus (the east wind, zephyrus (the west wind, and notus (the south wind, who were said to be the children of eos and astraus. there are no myths of interest connected with these divinities. zephyrus was united to chloris (flora, the goddess of flowers. of page 198 boreas it is related that while flying over the river ilissus, he beheld on the banks oreithyia, t

nd there made her his bride. boreas and oreithyia were the parents of zetes and calais, afterwards famous in the expedition of the argonauts. there was an altar erected at athens in honour of boreas, in commemoration of his having destroyed the persian fleet sent to attack the greeks. on the acropolis at athens there was a celebrated octagonal temple, built by pericles, which was dedicated to the winds, and on its sides were their various representations. the ruins of this temple are still to be seen. pan (faunus. page 199 pan was the god of fertility, and the special patron of shepherds and huntsmen; he presided over all rural occupations, was chief of the satyrs, and head of all rural divinities. according to the common belief, he was the son of hermes and a wood nymph, and came into the

le appearance, fled from the pertinacious attentions of her unwelcome suitor. he pursued her to the banks of the river ladon, when, seeing his near approach, and feeling escape impossible, she called on the gods for assistance, who, in answer to her prayer, transformed her into a reed, just as pan was about to seize her. whilst the love-sick pan was sighing and lamenting his unfortunate fate, the winds gently swayed the reeds, and produced a murmuring sound as of one complaining. charmed with the soothing tones, he endeavoured to reproduce them himself, and after cutting seven of the reeds of unequal length, he joined them together, and succeeded in producing the pipe, which he called the syrinx, in memory of his lost love. pan was regarded by shepherds as their most valiant protector, who

e, built for him a splendid fifty-oared galley, which was called the argo, after the builder. in the upper deck of the vessel the goddess had imbedded a board from the speaking oak of the oracle of zeus at dodona, which ever retained its powers of prophecy. the exterior of the ship was ornamented with magnificent carvings, and the whole vessel was so strongly built that it defied the power of the winds and waves, and was, nevertheless, so light that the heroes, when necessary, were able to carry it on their shoulders. when the vessel was completed, the argonauts (so called after their ship) assembled, and their places were distributed by lot. jason was appointed commander-in-chief of the expedition, tiphys acted as steersman, lynceus as pilot. in the bow of the vessel sat the renowned hero

and pleasure. heracles, with a few chosen comrades, alone remained on board. from day to day their departure was delayed, and the argonauts, in their new life of dissipation, had almost forgotten the object of the expedition, when heracles suddenly appeared amongst them, and at last recalled them to a sense of their duty. giants and doliones..the argonauts now pursued their voyage, till contrary winds drove them towards an island, inhabited by the doliones, whose king cyzicus received them with great kindness and hospitality. the doliones were descendants of poseidon, who protected them against the frequent attacks of their fierce and formidable neighbours, the earth-born giants.monsters with six arms. whilst his companions were attending a banquet given by king cyzicus, heracles, who, as

s of the contest were as follows:.the race was to be run from a given point at pisa to the altar of poseidon at corinth; the suitor was allowed to start [233]on his course whilst oenomaus performed his sacrifice to zeus, and only on its completion did the king mount his chariot, guided by the skilful myrtilus, and drawn by his two famous horses, phylla and harpinna, who surpassed in swiftness the winds themselves. in this manner many a gallant young prince had perished; for although a considerable start was given to all competitors, still oenomaus, with his swift team, always overtook them before they reached the goal, and killed them with his spear. but the love of pelops for hippodamia overcame all fears, and, undeterred by the terrible fate of his predecessors, he announced himself to o

e weighed the lot of mortals, and placed in it the respective fates of the two heroes, whereupon that of memnon weighed down the balance, thus portending his death. eos abandoned olympus in despair. arrived on the battlefield she beheld the lifeless body of her son, who, after a long and brave defence, had at length succumbed to the all-conquering arm of achilles. at her command her children, the winds, flew down to the plain, and seizing the body of the slain hero conveyed it through the air safe from the desecration of the enemy. the triumph of achilles was not of long duration. intoxicated with success he attempted, at the head of the greek army, to storm the city of troy, when paris, by the aid of phoebus-apollo, aimed a well-directed dart at the hero, which pierced his vulnerable heel

NECRONOMICON ALAZIF

, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus:

of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to the four winds and cry aloud the supreme words of power thus: al azif page 5 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 to the north: zijmuorsobet, noijm, zavaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoson! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each

ONYX TABLET OF SET

most disagree and figure out how his philosophy is a prism through which the black flame is focused. this and the action above help tether you to the process of the temple, and broaden you in a fairly painless way. 5. when you find yourself giving really good advice, or suddenly explaining something in a way so profound that it amazes even you, write it down in your nightbook. the advice usually winds up being for you. the revelation usually becomes a key to a door of which you hadn't been aware. 6. know when to rest and get your craftsmen to finish the job. when you can hand over a newsletter, or some of running a pylon, to competent adepts, do so. let them use the energy as a task to learn the secrets of that plain [as per my remarks above, but always keep your hand lightly on the reins

wards that which would come to him in its own deadly time, would he but await its cold embrace. and now, within these pylons of light and life eternal, let those who have taken the name of set as of their own being taste again of the grail of the black flame. as its holy fire courses through your veins, affirm again your bond with the prince of darkness and his sacred temple "can the wings of the winds understand your voices of wonder, o enlightened ones who shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness? stronger are your feet than the barren stone, and mightier are your voices than the manifold winds, for you are become a temple such as is not, but in the mind of set. arise, says the fir

PHILIP NEIL MYTHS LEGENDS EXPLAINED

eations before this, the world of the sun nahui ollin, which is blown across the sky by the breath of the god quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3114 bce. although they projected events forward until at least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their completion and pass away. so does all blood reach its place of quiet, as it reaches its power and its throne. measured was the time in which they could praise the splendor of the trinity. measured was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their sa

as represented by the god helios. hephaestus hephaestus, the lame blacksmith god (see pp. 26 27, was the son of hera produced without a mate, although some sources say that zeus was his father. he was married to aphrodite. pan the goat-god pan (see pp. 42 43, the son of hermes, was the god of pastures and wild places. he was very lustful and is typically shown, as here, carrying off a nymph. four winds the winds, zephyrus (see pp. 35 5, eurus, notus, and boreas (see p. 43) and the stars were the children of the titan astraeus, and eos, the dawn. hear us blessed goddess, beloved wife sister of zeus, goddess of the moon and stars, shine joy and peace upon us orphic hymn to hera the creation t he greeks had several creation myths. in one, euronyme, the goddess of all things, divided the sea f

rimeval fire of muspell, which will devour creation at the end of time. yggdrasil itself will survive, and will protect in hoddmimir s wood the man and woman who will re-people the world. the branches of yggdrasil spread out over the whole world, and reach up to heaven. eagle a giant eagle sits at the top of yggdrasil, with a hawk perched between its eyes. the flapping of the eagle s wings causes winds in the worlds below. tree of sacrifice yggdrasil literally means terrible horse or odin s horse, as odin, when he was sacrificed on the tree to gain knowledge of the magic runes, is described as riding it, in the same sense that norse poets refer to a gallows tree as a horse. the world tree this manuscript shows yggdrasil, the world or cosmic tree, which supports the nine norse worlds. stags

hat live beneath the sea. when the iron runs out, hunger will drive him to eat his own tail. then the earth with all its burdens will overbalance, and tip into the sea. a second aido-hwedo, the rainbow serpent, lives in the sky and sends the thunderbolts of the gods to earth. serpent s head aido-hwedo carried the creator in his mouth as the world was being shaped; that is why the world curves and winds as it does. the creator pressed the earth together and made it into the shape of a gourd, and aido- hwedo then coiled around it. there are said to be 3,500 snake coils above the earth, and 3,500 below. aido-hwedo the name aido-hwedo means either you were created before the earth and before the sky or you are both in the earth and in the sky. aido-hwedo in the sea supports the earth and every

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enough, everything would die. were the sun too close, we would all burn up and were it too far, we would all freeze. the weather on the planet is a direct result of the influences of the sun. the clouds are caused by the evaporation of ocean water and the winds are whipped up through the collision of warm and cold atmospheric fronts. the weather, in turn, determines how our crops will grow, whether the year will be bountiful, or whether it will be a year of food shortages, g-d forbid. even the supply of meat and poultry will be determined by the weather, for the cattle and the poultry must eat the grasses and grains. furthermore, the milk productio

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

ffects of overindulgence in rich foods. similarly, a person should make his main torah-diet from the exoteric basics (torah, talmud, etc) and only when he is firmly anchored and grounded in these allow himself to delve into the torah fs mysteries. alternatively, we can explain this verse according to rashi fs explanation. he translates the word we have taken to mean gshowers h as gstorms. h storm winds aid the growth of vegetation when it is very young and closely bound to the mud at ground level. the storm wind dries up the mud and crumbles it; this frees the grass from being stuck to the mud. afterwards comes the rain, which makes it grow further. similarly, the exoteric dimension of the torah serves to separate the individual from his gross materialism. once he has been somewhat detache

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

asion, equivocation, or mental reservation, under the penalty of being expelled from this order for my perjury and my offence. furthermore, if i break this, my magical obligation, i submit myself, by my own consent, to a stream of power, set in motion by the divine guardians of this order, who live in the light of their perfect justice, and before whom my soul now stands. they journey as upon the winds- they strike where no man strikes- they slay where no man slaysand, as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. so help me my mighty and secret soul, and the father of my soul who works in silence and whom naught but silence can express. hiereus, at the words "bow my neck"p1aces theflat ofhis sword on the nape of candidate'

he lion-se ent. water hath the alchemic eagle of distillation a.harth hath the'p,borious u. spirit is produced by the one operating in all things. the elements vibrate between the cardinal points for they have not an unchangeable abode therein, though they are allotted to the four quarters in their invocation in the ceremonies of the first order. this attribution is derived from the nature of the winds. for the easterly wind is of the nature of air more especially. the south wind bringeth into action the nature of fire. west winds bring with them moisture and rain. north winds are cold and dry like earth. the s.w. wind is violent and explosive-the mingling of the contrary elements of fire and water. the n. w. and s. e. winds are more harmonious, uniting the influence of the two active and

d passive elements. yet their natural position in the zodiac is: fire in the east, earth in south, air in west, and water in the north. therefore they vibrate: air between west and east. fire between east and south. water between north and west. earth between south and north. spirit also vibrateth between height and depth. so that, if thou invokest, it is better to look toward the position of the winds, since the earth, ever whirling on her poles, is more subject to their influence. but if thou wilt go in the spirit vision unto their abode, it is better for thee to take their position in the zodiac. air and water have much in common, and because one is the container of the other, therefore have their symbols been at all times transferred, and the eagle assigned to air and aquarius to water

tical rose, allied by its scent to <87> the element of air. at the south is the red lamp, allied by its flame 334 the golden dawn: volume 111 book five with the element of fire. at the west is the cup of wine, allied by its fluid form to the element of water. at the north are bread and salt, allied by their substance to the element of earth. the elements are placed upon the altar according to the winds "for osiris on-nophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering: and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart. sacrificed unto regeneration, unt

grades. g.w. enterer of the threshold 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, aroueris. 1. the kerubim: the stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warrants of temples. the kerub of air formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign aquarius is

path in the waters? the marvellous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula) i invoke thee; exalt my soul to the feet of thy glory. hear me and manifest in splendour to him who worships at thy throne (pause, while circumambulating the force within) this is the lord of the gods! this is the lord of the universe! this is he whom the winds fear. this is he, who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he whose mouth ever flameth

of the portal: 01 sonuf vaorsagi goho iad balata. elexarpeh. comananu. tabitom. zodacara eka zodacare od zodameranu. odo kikale qaa, piape piamoel od vaoanu. make the lnvoking pentagram of spirit active over the altar, vibrating: exarp, bitom, and eheieh, and say: hear me: aoth. abaoth. basum. isak. sabaoth. isa! this is the lord of the gods. this is the lord of the universe. this is he whom the winds fear. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every <263> spell and scourge of god may be made obedient unto me. pass to t

s is the prince of the chariot of the waters. 12. the knave of cups is the princess of the waters and the lotus. 13. the knight of swords is the lord of the wind and the breezes, the lord of the spirits of the air. 14. the queen of swords is the queen of the thrones of the air. 15. the king of swords is the prince of the chariots of the wind. 16. the knave of swords is the princess of the rushing winds, the lotus of the palace of air. 17. the knight of pentacles is the lord of the wide and fertile land, king of the spirits of the earth. 18. the queen of pentacles is the queen of the thrones of earth. 19. the king of pentacles is the prince of the chariot of earth. 20. the knave of pentacles is the princess of the echoing hills, the rose of the palace of earth. 540 book' t 541 no. card lord

ans-down, and is of thin floating material. sweetness, poetry, gentleness, and kindness. imagination, dreamy, at times indolent, yet courageous if roused. ill-dignified, she is selfish and luxurious. she rules a quadrant of the heavens around kether. earth of water. princess and empress of nymphs and undines. throne of the ace of cups. the golden dawn: volume iv book eight swords xi1. lord of the winds and breezes. king of the spirit of air. knight of swords a winged warrior with crowned and winged helmet, mounted upon a brown steed, his general equipment is as that of the knight of wands, but he wears as a crest awinged six-pointed star, similar to those represented on the heads of castor and pollux, the dioscuri, the twins-gemini (a part of which constellation is included in his rule. he

rge bearded newly-severed head of a man. intensely perceptive, keen observation, subtle, quick, confident, often perseveringly accurate in superficial things, graceful, fond of dancing and balancing. ill-digrufied: cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20" virgo to 20' of libra. water of air. queen of the sylphs and sylphides. xv. prince of the chariots of the winds. king of swords a winged king with a winged crown, seated in a chariot drawn by arch fays, archons, or arch fairies, represented as winged youths very slightly draped, with butterfly wings, heads encircled with a fillet with pentagrams thereon, and holding wands surmounted by pentagram-shaped stars. the same butterfly wings are on their feet and fillet. general equipment is that of the king

esigns, distrustful, suspicious, firm in friendship and enmity, careful, slow, over-cautious. symbolises alpha and omega, the giver of death, who slays as fast as he creates. ill-dignified: harsh, malicious, plotting, obstinate, yet hesitating and unreliable. ruler book' t from 20" capricorn to 20" aquarius. air of air. prince and emperor of sylphs and sylphides <152> xvi. princess of the rushing winds. lotus of the palace of air. knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire (knave of wands. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another, and body swinging round. she resembles a mixture of minema and diana, her mantle resembles the aegis of minerva. she wears as a crest

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

no christian words. we are in a landscape of salvator rosa, a troubled wilderness which seems resting after a storm. there is no moon in the sky, but you can distinguish little stars gleaming in the brushwood, and may hear about you the slow flight of great birds, which seem to whisper strange oracles as they pass. let us approach silently that crossroad among the rocks. a harsh, funereal trumpet winds suddenly, and black torches flare up on every side. a tumultuous throng is surging round a vacant throne: all watch and wait. suddenly they cast themselves on the ground. a goat-headed prince bounds forward among them; he ascends the throne, turns, and assuming a stooping posture, presents to the assembly a human face, which everyone comes forward to salute and to kiss, their black taper in

aw nothing but astronomy, taking thus the symbolic cycle for doctrine and the calendar for legend. he was deficient in one branch of knowledge, that of true magic which comprises the secrets of the kabalah. dupuis passed through the antique sanctuaries, like the prophet ezekiel over the plain strewn with bones, and only understood death, for want of that word which collects the virtue of the four winds and can make a living people of all the vast ossuary, by crying to the ancient symbols: arise! take up a new form and walk! but the hour has come when we must have the courage to attempt what no one has dared to perform previously. like julian, we would rebuild the temple, and in so doing we do not believe that we shall be belying a wisdom that we venerate, which also julian would himself ha

other by their tendency in an opposite direction. now, the law which rules bodies is analogous to that which governs minds, and that which governs minds is the very manifestation of god's secret that is to say, of the mystery of the creation. imagine a watch having two parallel springs, with an engagement which makes them work the tetragram 21 in an opposite direction so that the one in unwinding winds up the other. in this way, the watch will wind up itself, and you will have discovered perpetual motion. the engagement should be at two ends and of extreme accuracy. is this beyond attainment? we think not. but when it is discovered the inventor will understand by analogy all the secrets of nature progress in direct proportion to resistance the absolute movement of life is thus the perpetua

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

towards thine immutable and imperishable splendour. may the ray of thine intelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a l

e, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the first beast, symbol of the solar race of seers, came from the region of africa, resembling a lion and having eagle's wings: the heart of a man was given it. the second beas

ROBERT KIRK WALKER BETWEEN WORLDS

n my knee, and ere we climb yon high high hill, i will show you fairlies three 'ah see ye not that broad broad road that lies by the lily leven? o that is the way of wickedness, tho some call it the road to heaven 'and see ye not that narrow narrow road, all beset with thorns and briers? o that is the way of righteousness, tho after it but few enquires 'and see ye not that bonny bonny road, which winds about the ferny brae? o that is the road to fair elfland, where you and i this night maun gae 'but thomas you must hold your tongue, whatever you may hear or see, for if one word you should chance to speak, you will never get back to your ain countrie' he has gotten a coat of the green green cloth, likewise shoes of the velvet sheen, and till seven years were past and gone, true thomas ne'er

in harmony: the heaven which he adorned with stars and which stands on high and embraces everything like the shells surrounding a nut; then he made the air, fit for forming sounds, through the medium of which day and night present the stars; the sea which girds the land in four circles, and with appendix 7: the vita merlini cosmology 162 its mighty refluence so strikes the air as to generate the winds which are said to be four in number; as a foundation he placed the earth, standing by its own strength and not lightly moved, which is divided into five parts, whereof the middle one is not habitable because of the heat and the two furthest are shunned because of their cold. to the last two he gave a moderate temperature and these are inhabited by men and birds and herds of wild beasts. clou

h are said to be four in number; as a foundation he placed the earth, standing by its own strength and not lightly moved, which is divided into five parts, whereof the middle one is not habitable because of the heat and the two furthest are shunned because of their cold. to the last two he gave a moderate temperature and these are inhabited by men and birds and herds of wild beasts. clouds, rain, winds http//www.dreampower.com/kirk_wbw/pg_161.htm (1 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) he added clouds to the sky so that they might furnish sudden showers to make the fruits of the trees and of the ground grow with their gentle sprinkling. with the help of the sun these are filled like water skins from the rivers by a hidden law, and then, rising thro

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

RUBY TABLET OF SET

t a darling or a paramour. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_171.htm [10/9/2001 12:37:42 4 napaka! zaznamek ni definiran. a guide to effective public speaking. napaka! zaznamek ni definiran. philosophy ancient egyptian philosophy inhabiting a land characterized by the regularity of the elements (behavior of the winds, the nile, the climate, the sun, and the skies, the egyptians sought perfection in stability, harmony, symmetry, geometry, and a cyclical [as opposed to progressive or linear] concept of time. egyptian achievements, correspondingly, were in areas such as astronomy, mathematics, medicine, and architecture. egyptian religion and art tend to be oversimplified in many modern treatments, due in p

of opening the way (key #4. rt a17.2-4. barrett, ronald k, stele of xem. rt a17.28-1. cavendish, richard, the black arts. 4c (ts-3. crowley, aleister, the book of thoth. 9l (ts-4. de lubicz, isha schwaller, her-bak. 2l (ts-1. de lubicz, isha schwaller, symbol and the symbolique. 2v (ts-4. fisher, leonard everett, symbol art: thirteen squares, circles, and triangles from around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth s, signs and symbols around the world. ny: lothrop, lee& shepard co, 1967. jung, carl g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. n

be prideful of being, for i am the same- i who am the highest of life. the second part adgt upaah zongom faaip sald, viiv l sobam ialprg izazaz piadph casarma abramg ta talho paracleda qta lorslq turbs ooge baltoh. giui chis lusd orri od micalp chis bia ozongon lap noan trof cors tage, oq manin iaidon. torzu gohel zacar ca, cnoqod, zamran micalzo od ozazm urelp lap zir ioiad. can the wings of the winds understand your voices of wonder, o enlightened ones who shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness? stronger are your feet than the barren stone, and mightier are your voices than the manifold winds, for you are become a temple such as is not, but in the mind of set. arise, says the fir

corporate president, and it is he who determines the policy that the executive director will carry out; but the high priest is more precisely the functional head of the temple of set in its metaphysical reality. it is the task of the high priest of set to perceive and administer the will of set within the temple of set. this is so that the elect can move with the magical current of the aeon as it winds its way through the future. the council of nine is the "heart" of the temple of set, which advises the high priest by its "sense of set" or ma'at. the nine could be compared to the higher emotional center because the council advises by higher senses, feelings, and intuitions. these feelings are not to be confused with the petty and unbalanced emotions of our lower human cousins, for such adv

here is neither a heaven of glory bright or a hell of burning punishment; instead the universe is open as yours to do with as you will. each of us ourselves must tread the path- magi do but show the way [there is] rest enough for the individual. too much and too soon, and we call it death. but for man no rest and no ending. he must go on, conquest beyond conquest. first this little planet and its winds and ways and then all the laws of mind and matter that restrain him. then the planets about him and at last out across the immensity to the stars. and when he has conquered all the deeps of space and all the mysteries of time, still he will be beginning. h.g. wells xeper and remanifest footnotes 1. the ruby tablet is an ideal vehicle for making texts on various areas of interest available no

ssence of my being and the knowledge of my plan upon this plane of energy. and this is a gift that you must guard and nourish throughout your dimensions for this is the only hope of sustaining that which i have cultivated within you for thousands of years. classification: v2. a47.m- 2 author: thomas s. huddleston iii date: june 27-28, xi html revision: nov. 10, 1998 ce reading list: from the four winds i proclaim the glory of my age once again. my temple has risen to alter the realm of natural order as it did in times past in old khem. the places of abundance and great wealth are rapidly becoming infertile and the powers of the world shall inherit the mode of instability. hearken, my chosen, to the task which you alone must perform: follow the affairs of the earth that you may discover the

oing to my children and turning from them; for the sake of his children (our children) must set (we, the magus) perfect himself (ourselves. for one loves from the heart only one's child and one's work and when there is great love of one's self, then it is a sign of pregnancy- thus i have been found. my children are still green in their first spring, stand close together and shale in common by the winds- the trees of my best garden and my best soil. but one day i shall uproot them and set each one up by itself, that it may learn solitude and defiance and foresight. then it shall stand by the sea, gnarled and twisted and with supple hardiness, a living lighthouse of unconquerable life. yonder where the storms plunge down into the sea, and the mountains snout drinks water, there each one of t

er the mind of man, for the mere fact that we live in the time of the second beast and have understood his word- we shall be called the blessed, yea unto the ends of time. but to those who have not harkened to the word, from this place of injustice i place a terrible curse, which shall hound them to destruction and persist through all cycles. it repenteth me not that my words do ride upon the hot winds of hell, which shall hence forth well up from this place. it repenteth me not that the power of maat shall drive the workers of isfet and the drinkers of kehft to terrible orgies of self destruction and self torment, the likes of which have never been seen. hence forth this is the law: whenever one speaks the dread name, whenever darkness is called to, the great obsidian mirror of self knowl

read what i had written only 15 minutes before hand, shouting it most of the time, and yet trying to stay in control. after all, i wanted this person to get his just rewards without causing him unwanted harm. this is for the man who offered me a choice, a choice no one who really knows themselves well would make- to change ones self. you caused me grief, pain, and humiliation! be prepared for the winds of change to tear through your life. you do not realize your true self, as i. therefore i will take the upper hand, dealing back to you the same grief, pain, and humiliation you so deserve. the winds have already begun to rustle around you. whether you realize it or not, you have been charged! i have called your bluff, and you will have to face up to it this time. feel the shame you have des

ners of the universe, i call upon the powers of darkness, within me and without me, the powers that exalt those within and scorn those without, the truth that gives vision to the strong and blindness to the weak, the power that built the pyramids and built also the skyscrapers, the father of human intellect. hear me! i am a friend of darkness, a son of the night, a rider of the cold, desert night winds of egypt! hear me, and strengthen my purpose! for it does me honor to do my works in your name [to the recipient] young one, flower of darkness that has yet to bloom, who will, with time and trial, flourish in her own way, you who have so valiently struggled, heed me. though strong in yourself, you face danger and injustice which even i cannot fully protect you from. the flower can never blo

into the unknown. shine bright- lord of light- until we meet by way of the tesseract again. xeper and remanifest [bell (three times [realization "for why art thou out there" asked i alone on the frozen mountain, as i gazed into the vault of the void- punctuated only slightly by thy distant but steady and indifferent light. but thou remainest silent; answering me not. i felt cold and alone as the winds blew, and i still had many miles on foot to fare. several miles after departure, i suddenly felt fire flare up within me, and i realized that i am mine own star, for i am alive and aware of my awakeness! i, too, am blazing out there in the darkness- for my will is mine. i no longer felt cold as i went about my long journey through the cold night- for i carry the fire of will with me! glory t

SALMANRUSHDIE THESATANICVERSES

ss his lips _shh, and the mystery of rock-pools drew the boy towards the stranger. he was a creature of bone. spectacles framed in what might have been ivory. his finger curling, curling, like a baited hook, come. when salahuddin came down the other grasped him, put a hand around his mouth and forced his young hand between old and fleshless legs, to feel the fleshbone there. the dhoti open to the winds. salahuddin had never known how to fight; he did what he was forced to do, and then the other simply turned away from him and let him go. after that salahuddin never went to the rocks at scandal point; nor did he tell anyone what had happened, knowing the neurasthenic crises it would unleash in his mother and suspecting that his father would say it was his own fault. it seemed to him that ev

el through it, the unchangingness, day after day. in some parts the wind is strong as a fist, but it's completely silent, it'll knock you flat but you'll never hear a thing. no trees is why: not an omb, not a poplar, nada. and you have to watch out for omb leaves, by the way. deadly poison. the wind won't kill you but the leaf-juice can. she clapped her hands like a child: honestly, henry, silent winds, poisonous leaves. you make it sound like a fairy-story. henry, fairhaired, soft-bodied, wide-eyed and ponderous, looked appalled _oh, no, he said _it's not so bad as that. she arrived in that immensity, beneath that infinite blue vault of sky, because henry popped the question and she gave the only answer that a forty-year-old spinster could. but when she arrived she asked herself a bigger

mother-in-law's attack brought on one of the periodic bouts of self-reproach which had been plaguing mirza saced ever since he persuaded mishal to take the veil. to console himself he settled down to read tagore's story _ghare-baire_ in which a zamindar persuades his wife to come out of purdah, whereupon she takes up with a firebrand politico involved in the "swadeshi" campaign, and the zamindar winds up dead. the novel cheered him up momentarily, but then his suspicions returned. had he been sincere in the reasons he gave his wife, or was he simply finding a way of leaving the coast clear for his pursuit of the madonna of the butterflies, the epileptic, ayesha "some coast" he thought, remembering mrs. qureishi with her eyes of an accusative hawk "some clear" his mother-in-law's presence

a robe vanishing around a corner. these days, down-at--heel baal often made strangers giggle in the street "bastard" he shouted at the top of his voice, scandalizing the other worshippers in the house. baal, the decrepit poet, behaving badly again. he shrugged and headed for home. the city of jahilia was no longer built of sand. that is to say, the passage of the years, the sorcery of the desert winds, the petrifying moon, the forgetfulness of the people and the inevitability of progress had hardened the town, so that it had lost its old, shifting, provisional quality of a mirage in which men could live, and become a prosaic place, quotidian and (like its poets) poor. mahound's arm had grown long; his power had encircled jahilia, cutting off its life--blood, its pilgrims and caravans. the

oing" jumpy was calling "i thought i was giving you a lift. are you okay _i'm fine. i need to walk, that's all "okay, but only if you're sure _sure. walk away fast, without catching mishal's aggrieved eye. in the street. walk quickly, out of this wrong place, this underworld- god: no escape. here's a shop-front, a store selling musical instruments, trumpets saxophones oboes, what's the name _fair winds, and here in the window is a cheaply printed handbill. announcing the imminent return of, that's right, the archangel gibreel. his return and the salvation of the earth _walk. walk away fast. hail this taxi (his clothes inspire deference in the driver) climb in squire do you mind the radio. some scientist who got caught in that hijacking and lost the halfof his tongue. american. they rebuilt

and worse: behold the dustman's mounds of boffin's bower, supposedly in the near vicinity of holloway, looming in this abridged metropolis over fascination fledgeby's rooms in the albany, the west end's very heart- but the guests are not disposed to grumble; the reborn city, even rearranged, still takes the breath away; most particularly in that part of the immense studio through which the river winds, the river with its fogs and gaffer hexam's boat, the ebbing thames flowing beneath two bridges, one of iron, one of stone- upon its cobbled banks the guests' gay footsteps fall; and there sound mournful, misty, footfalls of ominous note. a dry ice pea-souper lifts across the set. society grandees, fashion models, film stars, corporation bigwigs, a brace of minor royal personages, useful pol

ungma, given her by pemba the sherpa, as a warning as well as a commemoration _to ali bibi. we u"ere luck. not to try again. she flung open sash windows and screamed abuse at the innocent fields beneath "die slowly! burn in hell" then, weeping, she rang saladin chamcha to tell him the bad news. o o o mr. john maslama, owner of the hot wax nightclub, the record chain of the same name, and of "fair winds, the legendary store where you could get yourself the finest horns- clarinets, saxophones, trombones- that a person could find to blow in the whole of london town, was a busy man, so he would always ascribe to the intervention of divine providence the happy chance that caused him to be present in the trumpet store when the archangel of god walked in with thunder and lightning sitting like la

me, an amused vogue among fleet street diarists- cryptically announced "that his eyes have seen the glory referred to above. gibreel is among us at this moment, somewhere in the inner city of london- probably in camden, brickhall, tower hamlets or hackney- and he will reveal himself soon, perhaps within days or weeks- all of this was obscure to the three tall, languid, male attendants in the fair winds store (maslama refused to employ women sales assistants here "my motto" he was fond of saying "is that nobody trusts a female to help him with his horn; which was why none of them could believe their eyes when their hard-nosed employer suddenly underwent a complete change of personality, and rushed over to this wild, unshaven stranger as if he were god almighty- with his two-tone patent leat

sullen young man of twenty or thereabouts. no names are titled; the camera does not know these faces. gradually, however, the _facts_ emerge. the club dj, sewsunker ram, known as "pinkwalla, and its proprietor, mr. john maslama, are to be charged with running a large-scale narcotics operation- crack, brown sugar, hashish, cocaine. the man arrested with them, an employee at maslama's nearby "fair winds" music store, is the registered owner of a van in which an unspecified quantity of "hard drugs" has been discovered; also numbers of "hot" video recorders. the young girl's name is anahita sufyan; she is under-age, is said to have been drinking heavily, and, it is hinted, having sex with at least one of the three arrested men. she is further reported to have a history of truancy and associat

SATANGEL

et and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in the bible, stationed by god east of eden the cherubim and the ever turning sword to guard the way to

the demonic ambassador of france, patron demon of paris. keen on partying, belphegor may appear also in the form of an attractive young woman. originally a moabite god of licentiousness. also a phallic deity, he was known as the lord of the opening, a reference to his favoured sacrifice of human sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions, appearing as a soldier dressed in red, riding a red horse and wearing a golden crown. speaks clearly and subtly. tells fortunes, transmutes any metal into gold, gives and con

spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! spirit active: rending the veil hear me aot abaot bas-aum isak sabaot iao this is the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the bindi

cede from this servant of god [n, and not returns any more, nor make any spirit return to him, and as god separated heaven from earth, truth from falsehood, good from evil, sweet from bitter, so may you be separated from this servant of god and not be able to approach him any more. he commands you, accursed devil, who walked on sea with dry feet. he commands you, accursed devil, who commanded the winds and the sea and the storms. he commands you, accursed devil, who ordered that you be cast from the heights of heaven to the depths of the earth. nor should you be unaware, satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits

a 1amongst you as the balance 2of righteousness and truth. 3move 1aai ta piap 2piamol od vaoan 3zacare 1therefore and show yourselves: 2open the mysteries of 1 ca od zamran 2odo cicle 1creation. 2be friendly unto me 3for i am 4the servant of the same 1qaa 2zorge 3lap zirdo 4noco 1your god, 2the true worshipper of 3the highest. 1mad 2hoath 3iaida [1. or sobolo] the second key 1can the wings of the winds 2understand your voices of wonder 1adgt vpaah zong 2om faaip sald 1o you the second of the first 2whom the burning flames 3have framed 1vi-i-v l 2sobam ial-prg 3i-za-zaz 1within the depth of my jaws: 2whom 3i have prepared as cups for a 1pi-adph 2casarma 3abramg ta talho 1wedding 2or as the flowers in their beauty 3for the chamber of the 1paracleda 2q ta lorslq turbs 3ooge 1righteous. 2stron

es 3have framed 1vi-i-v l 2sobam ial-prg 3i-za-zaz 1within the depth of my jaws: 2whom 3i have prepared as cups for a 1pi-adph 2casarma 3abramg ta talho 1wedding 2or as the flowers in their beauty 3for the chamber of the 1paracleda 2q ta lorslq turbs 3ooge 1righteous. 2stronger are your feet 3than the barren stone 4and 1baltoh 2givi chis lusd 3orri 4od 1mightier 2are your voices than the manifold winds. 3for ye are 1micalp 2chis bia ozongon 3lap 1become 2a building such as 3is not save in the mind of 1noan 2trof cors ta 3ge o q manin 1all-powerful. 2arise, 3saith the first. 4move, 5therefore, 6unto 1ia-idon 2torzu gohe l 4zacar 5(e) ca 6c 1thy servants. 2show yourselves 3in power and make me 4a strong seer 1noqod 2zamran 3micalzo od ozam 4vrelp 1of things, for i am of him 2that liveth fore

SATANIC BIBLE

at works" on the subject of magic, are nothing more than sanctimonious fraud- guilt-ridden ramblings and esoteric gibberish by chroniclers of magical lore unable or unwilling to present an objective view of the subject. writer after writer, in efforts to state the principles of "white and black magic, has succeeded instead in clouding the entire issue so badly that the would-be student of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself

! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulence into his (her) puny brain. i call upon the messengers of doom to slash with grim delight this victim i hath chosen. silent is that voiceless bird that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain it

rd that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain itself in shrieks of pain, only to serve as signals of warning to those who would resent my being. oh come forth in the name of abaddon and destroy him (her) whose name i giveth as a sign. oh great brothers of the night, thou who makest my place of comfort, who rideth out upon the hot winds of hell, who dwelleth in the devil's fane; move and appear! present yourselves to him (her) who sustaineth the rottenness of the mind that moves the gibbering mouth that mocks the just and strong; rend that gaggling tongue and close his (her) throat, oh kali! pierce his (her) lungs with the stings of scorpions, oh sekhmet! plunge his (her) substance into the dismal void, oh mighty dagon! i t

ada! vi-i-vau el! sobame ial-pereji i-zodazodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir ioiad (english) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powe

SATANIC RITUALS

break. the old stone gods will rise from the long-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

sureth the bond between the living and the dead. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: kh'rengyu az'pyzh rz'e hy'knos zhri ty'h nzal's za naagha hu'hnby jne'w nhi quz-al hjru-crusk'e dzund dkni-nyeh ryr'ngkain-i khring's naaghs pyz'rn ry'gzyn rgy-namanth el-aka gryenn'h tko f'unga l'zen-zu dsi-r p'ngath fha'gnu nig-quz'a i'a n'yra-l'yht- otp. o dark one, who rideth the winds of the abyss and cryeth the night gaunts between the living and the dead, send to us the old one of the world of horrors, whose word we honor unto the end of the deathless sleep. hail, nyarlathotep. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: i'as urenz-khrgn naaghs z'h hlye fer-zn cyn. i'as aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo jnusf'wi klo zyah zsybh kyn-tal-o

not present at the beginning of the ceremony. all participants light the bonfire and assemble in a jagged circle about it their eyes are directed toward the blaze for the duration of the ceremony] principal participants: my brothers and sisters of the ancient blood, we are gathered to pronounce the call to cthulhu. i cry again the word of the abyss-that great void of the dark waters and shrieking winds where we lived in ages past. hear the deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the deep ones who walk upon and beneath the earth. hear thy hono

wisdom, awake and enter into the arcadian wood wherein all thy lingering falsehoods shall be as dead bark, stripped from thy trunk: where thy futile hypocrisies, known and unknown, shall no longer envelop thee in mind and body. cast off thy white robe of lies and confront thy prince, revealed as thee once began life, undraped and unashamed. thou mayest breathe again that first breath now as night winds freshen from the far reaches of belial [initiate arises, disrobes, and sits in the chair provided, his feet supported by a footstool. celebrant passes flame of candle four times under soles of initiate's feet. as he does so, he speaks] priest: through this, the black flame of satan, thou walketh in hell. thy senses are awakened to the joy of rebirth. the gates are flung wide and thy passage

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ng, or assessment of deeds. another widely 196 world religions: almanac daoism celebrated day is called the day for the kitchen god to ascend to heaven and report the good and/or bad actions of people to the jade emperor, yu-huang. in order to make the kitchen god report good things to the jade emperor, people will smear his lips with honey. on the first day of the new year festival, a procession winds through the streets of towns and cities, led by a long column of people covered in a dragon costume. this dragon follows a small child carrying a red ball, symbol of the return of yang, or positive energy. at the end of the procession, the dragon swallows the ball to bring long life to people and to symbolize unity with the gods. in temples and private homes rituals are held welcoming the th

with a greek companion. the romans rescued paul from the mob, only to imprison him, and for two years he remained in custody awaiting trial. he insisted that as a roman citizen he had the right to be tried in rome. after a new governor took office, the governor agreed and ordered paul sent back to rome. paul s journey to rome by ship was unpleasant. the voyage was made difficult by uncooperative winds, and the ship floated aimlessly for two weeks before being wrecked in a storm off the coast of malta. the ship s party spent three months there before resuming the journey in the spring. finally they arrived in rome, probably in the year 61. paul appears to have spent two years in a roman prison, during which time some historians believe he wrote the books of ephesians and philemon. after be

toward the south, and was an elk; and as he stood among the buckskins yonder, they too were elks. now the fifth grandfather spoke, the oldest of them all, the spirit of the sky. my boy, he said, i have sent for you and you have come. my power you shall see! he stretched his arms and turned into a spotted eagle hovering. behold, he said, all the wings of the air shall come to you, and they and the winds and the stars shall be like relatives. you shall go across the earth with my power. then the eagle soared above my head and fluttered there; and suddenly the sky was full of friendly wings all coming toward me. now i knew the sixth grandfather was about to speak, he who was the spirit of the earth, and i saw that he was very old, but more as men are old. his hair was long and white, his face

SEPHER HA BAHIR

op, and is like a pipe. just like a pipe, the gimel draws from above through its head, and disperses through its tail. this is the gimel. 21. rabbi yochanan said: the angels were created on the second day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it

re its pedestal and attachment, and then i will give it a name" it is thus written (psalm 102:26 "from eternity you founded the earth- and then "the heavens are the work of your hands" it is furthermore written (psalm 104:2 "he covered himself with light like a garment, he spread out the heaven like a curtain, he rafters his upper chambers with water" it is then written (psalm 104:4 "he makes the winds his angels, his ministers of flaming fire" finally, it is written (psalm 104:5 "he founded the earth on its pedestals, that it not be removed for the world and forever" when he made its pedestal, he strengthened it. it is therefore written "that it not be moved" what is its name "and forever (voed) is its name. and [the name of] its pedestal is "world (olam. it is therefore written "for the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ow better but take the wrong path anyway. history reveals that civilizations tend to follow a pattern; they rise only to fall, and decadence and corruption are the main culprits in the destruction of the mighty. after once becoming infected, it only takes a generation or two to bring a great and shining empire to its knees, it's lofty ideals shattered like glass, and its citizens scattered on the winds like so many seeds. in as little as forty winters of the first little gray cloud seen upon the horizon of social and political corruption, a mighty empire may well lie in ashes. all successful civilizations start out with the lessons of the last great failure hot and fresh in the minds of the founders. they know what went wrong with the last attempt and try to model their new nations on foun

ishing jobs according to plan. that is why all adepts who practice the seven principles will continually grow in stature among mankind "adepts plan their life, first one day, and then another. they also examine the various bits and pieces that make up the whole of their existence. they look ahead to what the future might hold, all the while figuring out how and when they can improve upon what the winds of fate have cast before them "every time you break your word or fail a trust, you have lost a little of yourself. lose enough of yourself, and you will dry up and blow away in the winds of time, forgotten, because you have never accomplished anything respectable or memorable. you will become the invisible man, and not trouble the memory of the human race" children of the black rose, scroll

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the waves and the winds to sleep. heaven knows what next would have come, but his arm was arrested. viola had thrown herself on his breast, and kissed him, with happy eyes that smiled through her sunny hair. at that very moment the door opened, a message from the cardinal. viola must go to his eminence at once. her mother went with her. all was reconciled and settled; viola had her way, and selected her own opera

rains of my father's music; often, though long stilled in the grave, have they waked me from the dreams of the solemn night. methinks, ere thou comest to me that i hear them herald thy approach. methinks i hear them wail and moan, when i sink back into myself on seeing thee depart. thou art of that music, its spirit, its genius. my father must have guessed at thee and thy native regions, when the winds hushed to listen to his tones, and the world deemed him mad! i hear where i sit, the far murmur of the sea. murmur on, ye blessed waters! the waves are the pulses of the shore. they beat with the gladness of the morning wind, so beats my heart in the freshness and light that make up the thoughts of thee "often in my childhood i have mused and asked for what i was born; and my soul answered m

by its strongest chains, and the attraction to the clay is more potent than the sympathies that drew to thy charms the dweller of the starbeam and the air. when last thy soul hearkened to me, the senses already troubled thine intellect and obscured thy vision. once again i come to thee; but thy power even to summon me to thy side is fading from thy spirit, as sunshine fades from the wave when the winds drive the cloud between the ocean and the sky "alas, adon-ai" answered the seer, mournfully "i know too well the conditions of the being which thy presence was wont to rejoice. i know that our wisdom comes but from the indifference to the things of the world which the wisdom masters. the mirror of the soul cannot reflect both earth and heaven; and the one vanishes from the surface as the oth

changed, a tear has been kissed away, restores us again to the hours of the first divine illusion. but in a home where nothing speaks of the first nuptials, where there is no eloquence of association, no holy burialplaces of emotions, whose ghosts are angels! yes, who that has gone through the sad history of affection will tell us that the heart changes not with the scene! blow fair, ye favouring winds; cheerily swell, ye sails; away from the land where death has come to snatch the sceptre of love! the shores glide by; new coasts succeed to the green hills and orange-groves of the bridal isle. from afar now gleam in the moonlight the columns, yet extant, of a temple which the athenian dedicated to wisdom; and, standing on the bark that bounded on in the freshening gale, the votary who had

SIR WALLIS BUDGE EGYPTIAN MAGIC

wax figures of the ships and men of the enemy, and also of his own men and ships, he set them upon the water in the bowl, his men on one side, and those of the enemy on the other. he then came out, and having put on the cloak of an egyptian prophet and taken an ebony rod in his hand, he returned into the chamber, and uttering words of power he invoked the gods who help men to work magic, and the winds, and the subterranean demons, which straightway came to his aid. by their means the figures of the men in wax sprang into life and began to fight, and the ships of wax began to move about likewise; but the figures which represented his own men vanquished those which represented the enemy, and as the figures of the ships and men of the hostile fleet sank through the water to the bottom of the

m and to make herself mistress of the universe. the way in which she did this is told in a hieratic papyrus preserved at turin, 1 from which the following rendering has been made; the merit of first discovering the correct meaning of the text belongs to m. lefebure. p. 137 the legend of ra and isis "the chapter of the divine god, the self-created being) who made the heavens and the earth, and the winds [which give] life, and the fire, and the gods, and men, and beasts, and cattle, and reptiles, and the fowl of the air and the fish of the sea; he is the king of men and of gods, he hath one period of life) and with him periods of one hundred and twenty years each are but as years; his names are manifold and unknown, the gods even know them not "now isis was a woman who possessed words of pow

SOLOMON

nd raised it aloft from the earth. and i outwitted these two spirits, so that they could not shake the entire earth in a moment of time. and then i sealed round with my [44] ring on this side and that, and said "watch" and the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed to me. and there the pillar was hanging of enormous size, in mid air, supported by the winds. and thus the spirits appeared underneath, like air, supporting it. and if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day. 125. and i solomon questioned the other spirit which came up with the pillar from the depth of the red sea. and i said to him "who art thou, and what calls thee? and what is thy business? for i hear many things abou

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

from the senses. augustine achieved the ascent to spiritual vision, as he himself relates. he tells how he sought everywhere for god: i put my question to the earth. it answered, i am not god, and all things on earth declared the same. i asked the sea and the chasms of the deep and the living things that creep in them, but they answered, we are not your god. seek what is above us. i spoke to the winds that blow, and the whole air and all that lives in it replied to me, anaximenes is wrong. i am not your god. i asked the sky, the sun, the moon and the stars, but they, too, told me, neither are we the god whom you seek. 183 164 christianity as mystical fact and augustine realized that the answer to his question about how to find god could come only from one source his own soul. his soul sai

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

y breast torn open, my heart plucked out, and placed on the highest pinnacle of the temple there to be devoured by the vultures of the air, should i ever knowingly violate the fellow craft obligation. the third degree oath proclaims..binding myself under no less penalty than that of having my body severed in two, my bowels taken from thence and burned to ashes, the ashes scattered before the four winds of heaven, that no more remembrance might be had of so vile and wicked a wretch as i would be, should i ever, knowingly, violate this my master mason's obligation. that's not all. in the 4th degree, mark master of the york rite, the candidate performs a ritual which symbolizes having his "ear smitten off" if he reveals the order's secrets. and for the 5th degree, past master, the hapless can

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hical research integrated into the society for psychical research. earlier, price had been a champion of willy s psychic abilities, and he appeared equally enthusiastic about rudi s mediumistic talents. price arranged for a complicated array of photographic equipment to photograph the resultant phenomena from every possible angle. while some of the sessions produced such manifestations as ghostly winds, the movement of objects, and the materialization of various forms, other tests were unsuccessful and left the observing scientists sharply divided in their opinions over the genuineness of schneider s mediumship. price continued to proclaim the authenticity of schneider s paranormal abilities, writing various articles insisting that he had passed every major test set before him and emerged

ch of us is identical in spirit, in being, and in nature with universal life. the hindu scripture bhagavad gita s instruction on how best to practice yoga ends with the promise that when the mind of the yogi is in harmony and finds rest in the spirit within, all restless desires gone, then he is a yukta, one in god. then his soul is a lamp whose light is steady, for it burns in a shelter where no winds come. in the chapter on basic mystical experience in his watcher on the hills (1959, dr. raynor c. johnson (1901 1987) places the appearance of light at the top of his list of illumination characteristics: 1. the appearance of light. this observation is uniformly made, and may be regarded as a criterion of the contact of soul and spirit. 2. ecstasy, love, bliss. directly or by implication, a

the stars shall fall from heaven, and the powers of the heavens shall be shaken. and then shall appear the sign of the son of man in heaven and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory. and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (matthew 24:29 31, king james version. in mark 13:24 27, the prediction of jesus concerning the end times is essentially the same: there will be an end to the time of tribulation; the sun and moon will be darkened and stars will fall; the son of man will be seen in the clouds coming with great power and glory; angels will be sent to gather the elect from

ic peace symbol of the 1960s: the sign of peace carried by protestors of the vietnam war in the 1960s has allegedly been appropriated by satanists who now use it to denote an upside-down cross with broken arms, thus signifying the defeat of christianity. inverted swastika: the swastika is another once-honorable symbol that simply represented the perpetual progression of the four seasons, the four winds, the four elements, and so forth. already perverted when the nazis claimed it as their symbol, satanists are said to invert it to show the elements of nature turned against themselves and out of harmony with god s divine plan of balance. ritual calendar: satanism adopted the traditional calendar of witchcraft and celebrates eight major festivals, known as sabbats: february 1 candelmas march

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

it would be granted to him. hermes-thoth asked for a ray of the entity fs divine knowledge. pymander granted the wish, and hermes was immediately inundated with wondrous visions, all beyond human comprehension and imagination. after the imagery had ceased, the blackness surrounding hermes grew terrifying. a harsh and discordant voice boomed through the ether, creating a chaotic tempest of roaring winds and thunderous explosions. the mighty and terrible voice left hermes filled with awe. then from the all-powerful came seven spirits who moved in seven circles; and in the circles were all the beings that composed the universe. the action of the seven spirits in their circles is called fate, and these circles themselves are enclosed in the divine thought that permeates them eternally. hermes

rney across the pacific in a primitive balsa wood craft called the kon tiki. by doing so, heyerdahl successfully overturned the notion that prehistoric south americans could not have made the ocean journey to polynesian islands in the eastern-central pacific ocean. heyerdahl fs voyage with a crew of five took 101 days and covered 4,300 miles and proved that such a journey could be made. favorable winds blow east to west across the south pacific ocean. those winds cross easter island and keep it warm year round. beginning in the mid-1980s, anthropologist jo ann von tilburg made important contributions to the study of the easter island megaliths. her research has been featured in documentaries on easter island broadcast on the public broadcasting system fs nova series, as well as the learnin

THE GOLDEN ESSENCE

takes a sip. the rite leader drinks last, saying: from earth, come fire before he or she does. the cup is then placed down, and the rite leader holds his or her hands over the bread, and says: hail unto thee, earth, mother of gods and men! be fruitful in the embrace of the all father, and be filled with nourishment for men and beasts. beautiful one, darkly tressed, draped in your green gown, the winds and waters impart your blessed words, throughout the ages- says the mother: i give fullness and increase always, though my truth is change. the rite leader offers a small portion of bread to each member of the gathering, with the words my truth is change, to which the person responds, fire, come to earth, and then eats. the rite leader eats last, saying: fire, come to earth, before he or she

THE MARTINIST OPERATIVE GENERAL RITUAL

r under whatever be the form: storms, tidal waves, cloudbursts, or hurricanes, and may the daemons who haunt them be kept in check by thy power and justice, be kept off and chased away forever from the places inhabited by thy creatures and far away from thy creatures themselves. by ieshouah, our lord, amen. operator meditates awhile and resumes his prayer, that the works of man be spared from the winds, tornadoes and hurricanes: o almighty and eternal god, thou who deigned to sanctify the breath of the elementary air on the holy day of pentecost when thou made thy holy ghost descend upon the assembled apostles and "a rushing mighty wind" come, we beseech thy immense goodness and thy inexhaustible mercy to spare, o lord of mercy, by the power of thy angels and the merits of thy saints, the

THE MIDDLE PILLAR

f the pentagram and intone "nous (pronounced "noos "mind-lvou. go to the north and draw the same pentagram whle vibrating "theia ge (pronounced "thay-ah gay "divine earth-o ta ry. thrust through the center intoning "soma (pronounced "soh-mah "bodyu-coy a. invocation return to the east and stand in the position of the tau cross. say "before me, aiolos (pronounced "ai-oh-10s"-atolq, guardian of the winds. behind me, tethys (pronounced "tay-thysutyeu, queen of the seas. on my right hand, hestia (pronounced "heh-stee-ah-eozta, lady of the flame. on my left hand, demeter (pronounced "day-may-tayru-aypyzyp, the great mother of earth. for about me flames stephanos asteron (pronounced "stef-ah-nohs ah-ster-ohn "a crown of starsu-cz $avo< aoz pov "and above me shines the duo trigona (pronounced "do

draw the same pentagram whle vibrating "kabun."38 go to the north and trace the pentagram whle vibrating "innua."39 the pentagram 205 invocation return to the east and stand in the position of the tau cross. say "before me, sila,40 of the air. behind me, aulanerk,41 ruler of waves. on my right hand, ababinilii42 of the flames. on my left hand, nokomis,43 the grandmother. for about me are the four winds, and upon me shines utea."44 repeat the shamanic cross as in the beginning. endnotes 1. atah is the more correct hebrew pronunciation of this word than the traditional pronunciation of atoh used by magicians in the past. 2. for the qabalistic cross the magician may choose to stand either in the eastern part of the room or in the center of the room, facing east. for the drawing of the first p

ee the bahir translated by aryeh kaplan, page 41. uriel also figures prominently in non-canonical lore, but in some texts, uriel is confused or replaced with phanuel. one of the most important magical texts used by magicians, agrippa's three books of occult philosophy, published in 1531, lists michael, raphael, gabriel, and uriel as the "the four princes of the angels, which are set over the four winds, and over the four parts of the world (refer to page 533 of the llewellyn edition, edited by donald tyson) 4. compare to 2 timothy 418 "the lord will deliver me from every evil work, and will save me to h s celestial kingdom; to whom be glory to the aeon of aeons. amen. 5. halevi, kabbalah: tradition of hidden knowledge, 12. 6. ibid, 68. 7. ceremonial magicians. literally "god-workers" 8. le

THE NECRONOMICON SIMON VERSION

may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons

ar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue

chful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown

s directed from heaven those are they the owl, messenger of uggi lord of death those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the spirit of the woman that hath dies, weeping with a babe

ve to the dead power over the living, that they may outnumber the living. after thou hast performed the necessary, called the spirit, appointed his task, set the time of the closing of the gate and the return of the spirit therein, thou must not leave the place of calling, but remain there until the return of the spirit and the closing of the gate. the lord of abominations is humwawa of the south winds, whose face is a mass of the entrails of the animals and men. his breath is the stench of dung, and has been. humwawa is the dark angel of all that is excreted, and of all that sours. and as all things come to the time when they will decay, so also humwawa is the lord of the future of all that goes upon the earth, and any man's future years may be seen by gazing into the very face of this an

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

e. eliza fegley http//www.sacredspiral.com creative flow bursts of orange inside my head. swirling matter taking form. molding energy into shapes. thoughts keep coming. sights ensue. wheels keep turning. all blocks removed. eliza fegley http//www.sacredspiral.com warm embrace mother s arms around me, warm embrace. i feel a wholeness inside me, warm embrace. surrounded by quiet, warm embrace. soft winds uplifting me, warm embrace. the serenity is filling me, warm embrace. i hear her voice calling me, warm embrace. mother s arms around me, warm embrace. eliza fegley http//www.sacredspiral.com ebb and flow chant ebb and flow. ebb and flow. in and out. ebb and flow. ebb and flow. in and out. all around. ebb and flow. ebb and flow. inwards. outwards (cont. from beginning) eliza fegley http//www

THE ROSICRUCIAN MANIFESTOS

did get and obtain such wisdom of god, that thereby he knew how the world was created, thereby he understood the nature of the elements, also the time, beginning, middle and end, the increase and decrease, the change of times through the whole year, the revolution of the year, and ordinance of the stars; he understood also the properties of tame and wilde beasts, the cause of the raigning of the winds, and minds and intents of men, all sorts and natures of plants, vertues of roots, and others, was not unknown to him. now i do not think that there can be found any one who would not wish and desire with all his heart to be a partaker of this noble treasure; but seeing the same felicity can happen to none, except god himself give wisdom, and send his holy spirit from above, we have therefore

THE SHADOWED ONES

siel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given freely as a gift to the wise. by the east shall then lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does the prayers awaken a new calling .a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and dar

ition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight

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

hee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited, the men fs praise is for archais, and

sin, the diary of messaline *1. in the second edition, the first edition began with white poppy *2. alice, an adultery, vol. ii, p. 63. a little further on. before the sonnets commence. another poem greets our gaze and charms our senses, it is called gmargaret h: the moon spans heaven fs architrave; stars in the deep are set; written in gold on the day fs grave, gto love, and to forget h; and sea-winds whisper o fer the wave the name of margaret *alice, an adultery, vol. ii, p. 63. in these two short poems we have the spirit of alice offered us, passionate and sublime; a harmonious blending of messaline and margaret in the form of one sweet woman. in none of the sonnets can it be said that there is a single scene of lechery. true we shall have our buchanans and their ilk, and we still have

, is but another douche of cold water to wake the frowsy sleepers of the night, and wash from their gluey eyes the nightmare of christian supremacy. in the earlier poems of crowley, we find not only a reverential handling of the christ idea, but an almost orthodox adoration for the christ himself. in the last two verses of gaceldama h this is strongly brought out. gthy love will stand while ocean winds endure h; and again, ghere i abandon all myself to thee. h*1. in gsongs of the spirit h we find this veneration acutely portrayed, and the christ as depicted in gthe goad h closely resembles the one as described in gthe farewell of paracelsus to aprile. h here is a passage from each: i contemplate the wound stabbed in the flanks of my dear silver christ. he hangs in anguish there; the crown

und from which they had sprung and on which they grew *jephthah, vol. i, p. 76. in gthe triumph of man, h a magnificent poem in heroic verse, crowley unfurls the oriflamme of reason against the bunting of god, leading us on from the realms of gloating anthropophagi to the gmagical brotherhood of kings. h the absolute crown and kingdom of desire, the one god sealed in the seas and betokened in the winds. gthe spirit of mankind! h before the darkness, earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred. darkness fell and chaos, from prodigious gulphs of hell. life, that rejoiced to travail with a man, looked where the cohorts of destruction ran, saw darkness visible, an

s, and whose kiss is the kiss of a mother closing the eyes of her child in gentle sleep: i died the moment when you tore away the bleeding veil of my virginity. the pain was sudden. and the joy was long. persists that triumph, keenly, utterly! write, then, in thy mysterious book of song: gdeath chisels marble where life moulded clay. h *the temple of the holy ghost, vol. i, p. 182. and again: dim winds shall whisper echoes of our slow ecstatic breath, telling all worlds how sweet is love, how beautiful is death *the argonauts, iv, vol. ii, p. 110. thus in this cup which aleister crowley offers us, we find that to sip the honey of virtue is to quaff the wormwood of vice; they are one, and there must be no comparison. outside our minds exists neither one nor the other, alone there is power

ller in the land of uz, thou also shalt be made drunken, but thy cup shall be hewn from the sapphire of the heavens, and thy wine shall be crushed from the clusters of innumerable stars; and thou shalt make thyself naked, and thy white limbs shall be splashed with the purple foam of immortality. thou shalt tear the jewelled tassels from the purse of thy spendthrift fancy, and shalt scatter to the winds the gold and silver coins of thy thrifty imagination; and the wine of thy folly shalt thou shower midst the braided locks of laughing comets, and the glittering cup of thine illusions shalt thou hurl beyond the confines of space over the very rim of time. thou o seeker after wisdom, and virtue, and multiscient truth, thou o wanderer in the groves of eleusis, thou, even thou shalt drink of th

, of a certain odour, brown, etc, etc; only phenomena which i cannot get behind; the mirror of my senses is defective, so i proceed to try one of a more perfect make. the gsuperconscious h*3. then i look again: the insect has changed, is changing, it is no more a bug, but a bogey, fire surrounds it, it is lucifer, prince of the bottomless pit, now a great calm, and the fumes of hell part, and the winds roar, and the earth quakes: ghow art thou fallen from heaven, o lucifer, son of the morning, how art thou cut down to the ground, which didst weaken the nations. h ghowl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, o ye oaks of bashan; for the frost of the vintage is come down. h and lo! there is a voice of the howling of shepherds. or a voice of the roaring of y

lory. some spur and spare not, others linger, and others dawdle in the by-ways and lanes of existence, yet the most tardy will one day catch up with the fastest and a time will come when the tortoise will be one with the hare. all is one, either a mass of impressions (locke, hume, or a mass of consciousness (berkeley and fichte, all is unity, controversy is verbal, dispute the mere beating of the winds with a tattered fan. religion is bankrupt, philosophy is bankrupt, science is bankrupt, none will be discharged, we must fend for ourselves c hark! we are the poets! we are the children of wood and stream, of mist and mountain, of sun and wind! we adore the moon and the stars, and go into the london streets at midnight seeking their kisses as our birthright. we are the greeks. and god grant

THE BOOK OF GATES

fferings are the offerings of khuti' tuati saith unto them-'o ye gods who dwell in the tuat, who are in the divine [places] of the governor of ament, to whom what is their due is given upon their ground, who lie down upon their own lands, your own flesh is to you, ye have gathered together your bones, ye have knit together your members, and ye have collected your flesh. there are, moreover, sweet winds to your nostrils, ye have girded on your apparel, and ye have put on your wigs' in the upper register are- 1. twelve gods, the kheru-metau[h, each of whom holds a stake or weapon, forked at one end; they are described as "those who hold the metau weapons" p. 201 the text relating to these reads "ra saith unto them-'receive ye your metauh weapons, and take ye them with you. hail to you [go ag

THE HOLY BIBLE KING JAMES VERSION

ere [is] the place of understanding? 28:21 seeing it is hid from the eyes of all living, and kept close from the fowls of the air. 28:22 destruction and death say, we have heard the fame thereof with our ears. 28:23 god understandeth the way thereof, and he knoweth the place thereof. 28:24 for he looketh to the ends of the earth [and] seeth under the whole heaven; 28:25 to make the weight for the winds; and he weigheth the waters by measure. 28:26 when he made a decree for the rain, and a way for the lightning of the thunder: 28:27 then did he see it, and declare it; he prepared it, yea, and searched it out. 28:28 and unto man he said, behold, the fear of the lord, that [is] wisdom; and to depart from evil [is] understanding. 29:1 moreover job continued his parable, and said, 29:2 oh that

ants of hazor, saith the lord; for nebuchadrezzar king of babylon hath taken counsel against you, and hath conceived a purpose against you. 49:31 arise, get you up unto the wealthy nation, that dwelleth without care, saith the lord, which have neither gates nor bars [which] dwell alone. 49:32 and their camels shall be a booty, and the multitude of their cattle a spoil: and i will scatter into all winds them [that are] in the utmost corners; and i will bring their calamity from all sides thereof, saith the lord. 49:33 and hazor shall be a dwelling for dragons [and] a desolation for ever: there shall no man abide there, nor [any] son of man dwell in it. 49:34 the word of the lord that came to jeremiah the prophet against elam in the beginning of the reign of zedekiah king of judah, saying, 4

a dwelling for dragons [and] a desolation for ever: there shall no man abide there, nor [any] son of man dwell in it. 49:34 the word of the lord that came to jeremiah the prophet against elam in the beginning of the reign of zedekiah king of judah, saying, 49:35 thus saith the lord of hosts; behold, i will break the bow of elam, the chief of their might. 49:36 and upon elam will i bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of elam shall not come. 49:37 for i will cause elam to be dismayed before their enemies, and before them that seek their life: and i will bring evil upon them [even] my fierce anger, saith the lord; and i will send the sword after them, till i have consumed them:

e judgments in the midst of thee in the sight of the nations. 5:9 and i will do in thee that which i have not done, and whereunto i will not do any more the like, because of all thine abominations. 5:10 therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and i will execute judgments in thee, and the whole remnant of thee will i scatter into all the winds. 5:11 wherefore [as] i live, saith the lord god; surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will i also diminish [thee] neither shall mine eye spare, neither will i have any pity. 5:12 a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part

ed my sanctuary with all thy detestable things, and with all thine abominations, therefore will i also diminish [thee] neither shall mine eye spare, neither will i have any pity. 5:12 a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee and i will scatter a third part into all the winds, and i will draw out a sword after them. 5:13 thus shall mine anger be accomplished, and i will cause my fury to rest upon them, and i will be comforted: and they shall know that i the lord have spoken [it] in my zeal, when i have accomplished my fury in them. 5:14 moreover i will make thee waste, and a reproach among the nations that [are] round about thee, in the sight of all that pass by

d, and my covenant that he hath broken, even it will i recompense upon his own head. 17:20 and i will spread my net upon him, and he shall be taken in my snare, and i will bring him to babylon, and will plead with him there for his trespass that he hath trespassed against me. 17:21 and all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that i the lord have spoken [it] 17:22 thus saith the lord god; i will also take of the highest branch of the high cedar, and will set [it] i will crop off from the top of his young twigs a tender one, and will plant [it] upon an high mountain and eminent: 17:23 in the mountain of the height of israel will i plant it: and it shall bring forth boughs, and bear fruit, and be

4 commanded: and as i prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 37:8 and when i beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was ]no breath in them. 37:9 then said he unto me, prophesy unto the wind, prophesy, son of man, and say to the wind, thus saith the lord god; come from the four winds, o breath, and breathe upon these slain, that they may live. 37:10 so i prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 37:11 then he said unto me, son of man, these bones are the whole house of israel: behold, they say, our bones are dried, and our hope is lost: we are cut off for our parts. 37:12 therefore

arth, who hath delivered daniel from the power of the lions. 6:28 so this daniel prospered in the reign of darius, and in the reign of cyrus the persian. 7:1 in the first year of belshazzar king of babylon daniel had a dream and visions of his head upon his bed: then he wrote the dream [and] told the sum of the matters. 7:2 daniel spake and said, i saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 7:3 and four great beasts came up from the sea, diverse one from another. 7:4 the first [was] like a lion, and had eagle s wings: i beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man s heart was given to it. 7:5 and behold another beast, a second, like to a bear, and it rai

moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. 8:8 therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. 8:9 and out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant [land] 8:10 and it waxed great [even] to the host of heaven; and it cast down [some] of the host and of the stars to the ground, and stamped upon them. 8:11 yea, he magnified [himself] even to the prince of the host, and by him the daily

hold, there shall stand up yet three kings in persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of grecia. 11:3 and a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 11:4 and when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. 11:5 and the king of the south shall be strong, and [one] of his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion. 11:6 and in the end of years they shall join themselves together; for the k

t him, 2:4 and said unto him, run, speak to this young man, saying, jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein: 2:5 for i, saith the lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. 2:6 ho, ho [come forth] and flee from the land of the north, saith the lord: for i have spread you abroad as the four winds of the heaven, saith the lord. 2:7 deliver thyself, o zion, that dwellest [with] the daughter of babylon. 2:8 for thus saith the lord of hosts; after the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 2:9 for, behold, i will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the lor

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

he others, because it was part of his bargain, for he had given the half of his left foot for the faculty of curing, and the right of being present at the sabbath without further obligation. he said that the sabbath was held about midnight, at a meeting of cross roads, most frequently on the nights of wednesday and friday; that the devil chose in preference the stormiest nights, in order that the winds and troubled elements might carry their powders farther and more impetuously; that two notable devils presided at their sabbaths, the great negro, whom they called master leonard, and another little devil, whom master leonard at times substituted in his place, and whom they called master jean mullin; that they adored the grand master, and that, after having comme insigne sorcier, deux tesmoi

TYSON DONALD NEW MILLENNIUM MAGIC

ne has remained pure because it can never be dissected. where it is fixed into place, it ceases to exist. the majority of human beings are empty husks who walk and talk with the animation of apparent life, yet are little more than biological automatons. none of their thoughts originate within them. they have neither wills nor desires of their own. they are as leaves blown this way and that on the winds of habit and fashion. the problem is that the center has gone out of western culture. for centuries europe was like the great wheel of a conquering chariot rolling majestically for- ward toward a certain and meaningful destiny. without warning, the hub was kicked out of the wheel by secular rationalism. a secular rationalist is one who promotes human reason as the supreme source of all good

con- versely, if someone could travel through time without traveling through space, he or she would be forever nowhere. all change is spiral. a diagonal line on the surface of the doughnut represents travel in time and space. there are an infinite number of such lines, representing the existence of things, living and non-living. each of these lines traces a short seg- ment of a spiral course that winds around the universe. these windings have two directions of movement that can only be understood in reference to the point at the center of the torus. the flow of time is outward from a perspective over the north pole of the universe, and inward from a perspective over the south pole. the flow of space is counterclockwise from the perspective above the north pole, and clockwise from the persp

ar motion results; however, there is nothing perfect in matter. the paths of the planets around the sun, once thought of as cir- cular and then as elliptical, are really spiral as the planets slow minutely year by year due to natural forces. the spiral is actually a two-dimensional representation of an infinitely long cylinder viewed from the end with one point perspective. the line of the spiral winds around the inside of this cylinder like the rifling of a gun barrel, either clockwise or counterclockwise from the viewpoint of the observer. the cylinder converges to a point in the infinite distance in the same way that railroad tracks seem to converge and meet on the horizon. this cylinder is the tunnel that con- nects the manifest with the unmanifest. progress is made through this tunnel

cover all forms of being from the concrete to the spiritual. the kabbalists recognize this broader significance when they make the fourth emanation of god, called chesed, the seat of formation where all things exist in the bud, not yet unfolded. even something as insubstantial as an idea has its coming into being, where it passes from possibility to reality. the square is associated with the four winds, the four corners of the earth, the four elements, the four rivers, the four beasts, the four archangels, the four evan- gelists, the four seasons, the four magical instruments, and the four letters of the tetragrammaton-the unspeakable name of god. in the triangle each point has direct communication with the other two. the triangle is a perfect unity. however, in the square each point touch

sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he au

d: angel* eagle heavens bull lion horizon (east) bull earth (south) lion (north) angel (west) eagle fire is most appropriate to the south, region of blazing heat. water is the tra- ditional element of the west, where for the ancients the shoreless atlantic lay. earth can be assigned to the east, the direction of the unmeasured steppes that led to fabled china. north is the empty quarter where the winds were supposed to make their home, appropriate to air. adam kadmon stands with the axis of the earth along his spine, circled by the moon and stars. on his brow is the angel, elemental air, symbol of his higher aspi- rations. the lion, fire, lies curled around his lower body, symbol of strength and generation. on his right hand sits the eagle, symbol of life-giving water, of mercy and love. a

the square is a symbol of the natural order. it is the spark of life in the embryo receiving its form within the nurturing walls of the womb. it is usually a female symbol-for example, it appears in the cross of uri, who is the hawaiian female force of creation. inverted, with the square inside the diamond, the unbalanced octagram becomes a fearful symbol of animism, of walking trees and speaking winds. this is the symbol of pandora's box opened and solomon's brass bottle shattered. most commonly regarded as a male symbol, it is used to represent the face of god. in three dimensions one side of the octagram may be emphasized by the use of the truncated four-sided pyramid: this elevates one of the squares to heaven, signifying that it is active. the slop- ing sides of the pyramid suggest th

uthor's rune magic cards and a set of wooden rune dice. also, if the three aettir arranged one above the other are folded into four parts vertically so that they form a four-sided tube, each of these divisions will constitute one of its sides. these sides of the tube should be assigned the seasons, the quarters of the compass, the elements, the letters in tetragrammaton, the four beasts, the four winds, the ritual instruments, the tarot suits and the four angels of the quarters. repetition of the runes in threes was a common magical practice of ancient rune magicians. it signified totality and completion. each group may be assigned one of the seven traditional planets, one group being given the earth. the groups may also be associated with the light or dark natures of the four elements. th

ld and passes through. its eyes are opened, and it is bathed in a beautiful white radiance that washes away its cares and returns to it the heart of a newborn infant. then it knows the reason for its weary years of wandering alone in the desert. it is filled with quiet joy and great peace. what does this parable signify? the plain is eternity. the sands are the sands of time. across them blow the winds of change, shifting and obscuring them moment by moment. the blindness of the child is its ignorance. the path is its personal destiny, the one thread of cir- cumstance extending through its life that will allow it to achieve the purpose for which it was created. the winding and confused track left by its feet in the sand is its fate. rarely will the track of fate overlap the path of destiny

TYSON DONALD SOUL FLIGHT

d. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being born between the legs of a woman, and passing from a place of darkness into a place of light. at one time, the stone circles were thought to have been erected by the priestly and scholarly order of druids

lligence of this trump is the goddess hathor, from whose breasts flow the sustaining milk of the stars. the phoenix will act as her oracle, for if you pose it a question about some future event, it will cry out in its shrill voice if the answer is yes. xviii the moon hebrew letter: qoph (back of the head) correspondence: pisces path: twenty-ninth the full moon shines down her light on a path that winds its way up from the edge of a stagnant pond into the distant hills that line the horizon. droplets of night dew shower down with her silvery beams. on either side of the path stand two animals like dogs. or one of them may be a wolf. they try to catch the falling dew on their tongues as they howl and bark at the moon. behind them, unnoticed, a crayfish crawls silently out of the pool chapter

on the back of her head in a twisted braid, and chapter twelve: the tarot 219 her legs cross as she leaps in time to the music from one bare foot to the other. she uses two small white wands to guide the serpent, holding one in each hand and applying them so skillfully that there is never a threat of her being bitten. on the stage curtain behind her are painted four heads that represent the four winds at the corners of the world-the heads of an angel, an eagle, a bull, and a lion. the members of the audience in the small, dark theater strain with mingled wonder and horror as the python sways and hisses. it is evident that they are not accustomed to such worldly entertainments. leaving the theater, you find that it is contained within a fairground tent. other tents beckon, advertising thei

e-worn armor, drinking from a horn set with silver. one of his eyes is covered by a leather eyepatch. on either side, young warriors eat and drink, amply supplied by young women with braided hair who carry food and ale on broad wooden platters. 5. raido literal meaning: a journey on horseback general sense: travel, a quest, seeking, exploration, communication the land of raido is a long road that winds its way between steep hills and dense forests. at intervals on the road are to be found inns for the accommodation of travelers. many follow the road on foot and horseback, passing in either direction, bundles of their worldly possessions on their backs, or drawn behind ponies in carts. they are road-weary and seldom speak unless addressed. at the inns are to be found food and drink, along w

and dapples the soft green grass and mosses that cover the ground, making the wildflowers glow as if with an inner radiance. birds sing in the upper branches, which are moved by a gentle spring breeze. rabbits dart across the path at the feet of the traveler, or sit nibbling the flowers. the air is laden with the scent of moist earth and new growth. between large boulders, a spring bubbles up and winds its way beside the path, making the sound of gentle laughter as it splashes over the stones in its bed. the goddess of the land is a maiden who walks naked through the soft grass, clothed only in her long blonde hair, which hangs down almost to her knees in a loose fan, half in front of her body and half behind. she leads a stag by a leather cord that is tied around its neck. at times, she l

TYSON DONALD THE MAGICAL WORKBOOK

of white astral fire over the white star, first the vertical beam, then the horizontal beam. point at the center of the cross with your right index finger. with your inner perception, observe the arms of the cross withdraw themselves into the star. project a counterclockwise-outward spiral of three and one-half turns upon the air. it loops outward a half-turn from the center of the white star and winds three full turns, each larger than the last, so that at the end of its tail your extended right arm is elevated at an angle of forty-five degrees. let your arms fall to your sides and adopt the standing pose. visualize this spiral begin to rotate counterclockwise and throw off spiral rays of light from the white star at its center, which energizes the spiral. it expands to fill the entire ea

s with your right index finger. after a few seconds the arms of the cross contract into the star. figure 35-3. figure 35-4. counterclockwise-inward spiral clockwise-outward spiral of three and one-halfturns of three and one-halfturns creating a vortex 187 project a clockwise-outward spiral of three and one-half turns upon the air. it loops outward a half-turn from the center of the black star and winds three full turns, each larger than the last, so that at the end of its tail your extended right arm is angled downward at forty-five degrees. let your arms fall to your sides and adopt the standing pose. visualize this white spiral begin to rotate clockwise and throw off shadowy spiral rays that are energized from the black star at its center. each ray is edged with white fire. the vortex ex

nward spiral of three and one-half turns evoking into the triangle 295 the physical triangle defined in dimes on the floor. the center of the vertical astral triangle is on the level of your heart-center. speak in a clear voice the following evocation to paralda, the king of the air "paralda, king of the sylphs, whose dwelling place is in the east, who governs the spirits of air, who commands the winds of the world and the products of the intellect, i, evoke and summon you into this triangle of art, with the authority of shaddai el chai, the divine ruler of the east and the air, who dwells within me and is the voice of my mouth. i evoke and summon you by the archangel raphael, wise guardian of the east. i evoke and summon you by the angel chassan, the executor of the acts of air. i evoke a

TYSON DONALD THE POWER OF THE WORD

continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from

the biblical book of revelation. in addition to all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice to implant instructions directly into the subconscious of others, bypassing their conscious control; for creating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appea

since i had not developed the sigils when i wrote the new magus, i was unable to take advantage of this new information, which is completely set forth in chapter v. this book offers the most complete treatment of the name, both in theory and practice, that has ever been presented. the sections on the sigils of the tetragram, the hieroglyphic monad of john dee, the angels known as the wings of the winds, the banner rings, the divination by urim and thummim, the twelve stones of the tribes of israel, the breastplate of aaron, the ring of solomon, and the enochian watchtowers and keys, all represent groundbreaking work in magic. it is my sincere hope that some of the innovations presented here will find their place in the day-to-day practices of kabbalists, ritual magicians, and astrologers o

is sought, it might be "he who causes things to be" or "he who calls events into existence" another speculation, from the root hawah (sink down, fall) yields the meanings "he who causes to fall" or "he who strikes down" the name has also been connected by some scholars with the arab hawa (the void between heaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal the six directions of space-see scholem, kabbalah, p. 27. so are wilder claims that the name

et. they are effective when inscribed upon amulets made under their celestial influence, or when seeking results that fall into the domain of a particular sign, because each banner is the god name of its sign of the zodiac. the banners are also used to rule the spirits that reside in the twelve directions of the earth and the twenty-four hours of the day. they command the twenty-four wings of the winds (which are explained in chapters viii and xiv) and the enochian angels that obey the twelve enochian names of god and the twenty-four enochian seniors. the banners represent the enthroned authority of god acting through the houses of heaven and the hours of day and night. all the active agents of heaven-those beings called angels-who cause effects in the manifest universe are ruled and direc

verity: vbsh+ ih (vabashiah)-hihv hivh: virgo (earth-mutable) 21. angel of mercy: shhv+ al (shahave1)-hivh 22. angel of severity: vhsh+ ih (vaheshiah)-hivh hhvi: taurus (earth-fixed) 23. angel of mercy: shia+ al (shiae1)-hhvi 24. angel of severity: aish+ ih (aishiah)-hhvi these twenty-four wings of the four beasts, who are the angels of the elements, would seem to be the same as the 'wings of the winds" an order of angels that is mentioned in the second of a series of forty-eight invocations called the enochian keys, or calls, received by john dee through the mediumship of edward kelley in the form of complex ciphers. the second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that

the second of a series of forty-eight invocations called the enochian keys, or calls, received by john dee through the mediumship of edward kelley in the form of complex ciphers. the second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that the order of angels known as the wings of the winds are elemental angels of the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are yo

f the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants! show yourselves in power, and make me a strong see-thing; for i am of him that liveth forever. the 'wings of the winds" signify the angels of the four elements of the world. the "second of the first" may mean christ as the articulated word of god. th

hrist as the articulated word of god. there are four elemental associations for the four beasts. the "burning flames" an order of angels about which more will be said in appendix a, signify elemental fire. the "cups for a wedding" stand for water. the "flowers" are a common magical symbol for air. the "barren stone (which perhaps should be "stones) is evocative of the element earth. the "manifold winds" are all the twenty-four angels considered together. it is stated that the "voices of wonder" of the "second of the first (ihshvh) are "mightier" than the "manifold winds" this signifies that christ rules the angels of the elements by means of the vocalization of the twenty-four permutations of tetragrammaton (twelve overt and twelve occult. the "voices of wonder" are these banners of ihvh

ns of tetragrammaton (twelve overt and twelve occult. the "voices of wonder" are these banners of ihvh, which the magician vibrates after first assuming the authority of ihshvh by invoking the god-form of heavenly christ, as this deity is described in revelation 1:13-16. only by taking on the persona of christ can the magus use the pentagrammaton with maximum effect in commanding the wings of the winds. this is a poorly understood secret of magic, but absolutely vital: the magician in him or herself is a fallible human being, and can perform no more than the works of a human, but when he or she takes on the identity of a god, the magician is rendered able to perform the works of a god. the winds are usually considered to be four in number, blowing from the four corners of the earth, and fo

him or herself is a fallible human being, and can perform no more than the works of a human, but when he or she takes on the identity of a god, the magician is rendered able to perform the works of a god. the winds are usually considered to be four in number, blowing from the four corners of the earth, and for this reason have a close association with the four elements. in fact, the wings of the winds are a legitimate class of angels-the term occurs in the bible in connection with descriptions of god's wrathful descent from heaven to the earth to punish the wicked in response to prayers "and he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind (ps. 18:lo "who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the w

UNLEASHING THE BEAST

sri mahatma agamya guru paramahamsa, from whom he learned "the mysteries of yoga and the philosophy of the left hand path which he called sexual magic (symonds, the magic of aleister crowley, 95. koenig argues that the o.t.o. was not founded by kellner but formed after his death under reuss. lsee for example, reuss "mysteria maxima mystica" where he discusses the yogic system of the ten vayus or winds and the transformation of sexual energy through yogic practice. there is no evidence that either reuss or kellner had serious knowledge of actual tantric texts or initiation into the more esoteric tantric practices (reproduced in koenig, der kleine theodor reuss reader -179- liiaccording to a text called "the mysteries of eros: expressly arranged for the exterior circle of the h.b. l of l. b

VOX SABBATUM

mons of the earth and air are called legion with the eye of lucifer is the eye of hecate, and as this is realized a lightening bolt tears from it and enters your being. with a shock of life you feel more illuminated than you have ever felt, empowered, inspired and at a calm all at the same time. at this moment algol vanishes and you are in this storm ridden sky, yet you are unmoved by the violent winds. as practice and time moves on, you will be able to control some of these winds by the force of your will. as you are alone in this aethyr, begin to visualize the change within yourself, what you want to achieve and why. think and meditate on how you will achieve 17 coven maleficia witch, known as davcina or elda isela ford the artist. vox sabbatum the witches sabbat 30 it, focus on weakness

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

u art the bringer in of the remotest boundaries, and art stable of heart, and thy two feet are lifted up; thou art the heir of keb and of the sovereignty of the two lands, and he (i.e, keb) hath seen thy splendid qualities, and hath commanded thee to guide the lands (i.e, the world) by thy hand so long as times [and seasons] endure. thou hast made this earth with thy hand, the waters thereof, the winds thereof, the trees and herbs thereof, the cattle thereof of every kind, the birds thereof of every kind, the fish thereof of every kind, the creeping things thereof, and the four-footed beasts thereof. the land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may al

and anubis[fn#339] was the result.[fn#340 [fn#339] the egyptian anpu. the texts make one form of him to be the son of set and nephthys [fn#340] plutarch's explanations in this chapter are unsupported by the texts [sec. xxxix. in the first part of this chapter plutarch continues his identification of typhon with drought, and his ally aso, queen of ethiopia, he considers to be the etesian or north winds, which blow for a long period when the nile is falling. he goes on to say] as to what they relate of the shutting up of osiris in a box, this appears to mean the withdrawal of the nile to its own bed. this is the more probable as this misfortune is said to have happened to osiris in the month of hathor, precisely at that season of the year when, upon the cessation of the etesian or north win

minished and overcome. at this time the priests celebrate doleful rites, and they exhibit as a suitable representation of the grief of isis a gilded ox covered with a fine black linen cloth. now, the ox is regarded as the living image of osiris. this ceremony is performed on the seventeenth and three following days,[fn#341] and they mourn: 1. the falling of the nile; 2. the cessation of the north winds; 3. the decrease in the length of the days; 4. the desolate condition of the land. on the nineteenth of the month pachons they march in procession to the sea, whither the priests and other officials carry the sacred chest, wherein is enclosed a small boat of gold; into this they first pour some water, and then all present cry out with a loud voice "osiris is found" this done, they throw some

WICCA WITCHCRAFT TODAY

d. they wear long black cloaks for protection until they reach the meeting place, where they remove them to reveal a type of kilt made of two pieces of leather thonged at the sides. they are said to sacrifice animals to the moon, or at least to hold ceremonies in honour of the full moon, with dances regulated by a moon dial. i am told that they have one very beautiful dance, the dance of the four winds, which is usually held round a standing stone or something which has four sides; but i can obtain no details. it is said that part of the initiation ceremony of the man is called diana's hunt, when all the single and unattached girls chase the initiate and whoever catches him beats him and then takes him under her guidance, it having usually been arranged beforehand who should catch him. i w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

man walks safely among the things of lust and hatred. to obey the atman is his peaceful joy: sorrow melts into that clear peace: his quiet mind is soon established in peace. the uncontrolled mind does not guess that the atman is present: how can it meditate? without meditation, where is peace? without peace, where is happiness? the wind turns a ship from its course upon the waters: the wandering winds of the senses cast man s mind adrift and turn his better judgment from its course. when a man can still the senses i call him illumined. the recollected mind is awake in the knowledge of the atman which is dark night to the ignorant: the ignorant are awake in their sense-life which they think is daylight: to the seer it is darkness. water flows continually into the ocean but the ocean is nev

as the sun, and the flowing of the river while the work of art, however carefully protected and preserved, shall fade and crumble into dust! george copway (kahgegagahbowh) ojibwe sacred earth the character of the indian s emotion left little room in his heart for antagonism toward his fellow creatures. for the lakota, mountains, lakes, rivers, springs, valleys, and woods were all finished beauty. winds, rain, snow, sunshine, day, night, and change of seasons were endlessly fascinating. birds, insects, and animals filled the world with knowledge that defied the comprehension of man. the lakota was a true naturalist a lover of nature. he loved the earth and all things of the earth, and the attachment grew with age. the old people came literally to love the soil and they sat or reclined on th

as possessed of personality, only differing from us in form. knowledge was inherent in all things. the world was a library and its books were the stones, leaves, grass, brooks, and the birds and animals that shared, alike with us, the storms and blessings of earth. we learned to do what only the student of nature ever learns, and that was to feel beauty. we never railed at the storms, the furious winds, and the biting frosts and snows. to do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint. even the lightning did us no harm, whenever it came too close, mothers and grandmothers in every tipi put cedar leaves n the coals and their magic kept danger away. bright days and dark days were both expressions of the

ght was the truly courteous way of beginning and conducting a conversation. chief luther standing bear teton sioux persistence when you begin a great work you can t expect to finish it all at once; therefore do you and your brothers press on, and let nothing discourage you until you have entirely finished what you have begun. now, brother, as for me, i assure you i will press on, and the contrary winds may blow strong in my face, yet i will go forward and never turn back, and continue to press forward until i have finished, and i would have you do the same. though you may hear the birds singing on this side and that side, you must not take notice of that, but hear me when i speak to you, and take it to heart, for you may always depend that what i say shall be true. teedyuscung delaware cro

you a vision. suffering alone brings no vision nor does courage, nor does sheer nor will power. a vision, comes as a gift born of humility, of wisdom, and of patience. if from your vision quest you have learned nothing else, you have already learned much. think about it. wisdom of the africans source: these proverbs are from the akan people of ghana and were collected from the book; speak to the winds, proverbs from africa by kofi asare opoku, lothrop, lee and shepard company, new york 1975. proverbs on wisdom a fool s walking stick helps the wise person to stand. wisdom is not like money which should be kept in a safe. if you are greedy in conversation, you lose the wisdom of your friends. the wise person who does not learn ceases to be wise. all knowledge is acquired by learning. it is

s on opportunity the one who asks the way does not get lost. one does not throw the stick after the snake has gone. proverbs on human beings lack of companionship is worse than poverty. may death not kill the person who tortures us, may the gods protect 265 the one who ill-treats us; however long it takes our destiny to give us victory. proverbs on nature if you want to speak to god, speak to the winds. if the mouse were the size of a cow, it would be the cat s slave nevertheless. if plain water were satisfying enough, then fish would not take the hook. however poor the crocodile becomes, it hunts in the river, not in the forest. proverbs on leadership people count what they are refused, not what they are given. the ears of the leader are like a strainer; there are more than a thousand ope

re is no need for you you to look of benevolence elsewhere (xix:6) 273 haiku editor s note: the next section of this collection is taken from a zen harvest (loc# bq 9267 .z48 1988) by soiku shigematsu. each time wishing beforehand to talk it out i ve never parted from you without feeling many words unspoken..1. autumn coming- it s almost unnoticed, but i feel its invisible arrival in the rustling winds. 3. rain, hail, snow, ice: all different, but they finally meld into one valley stream. 19. over the pond every night the moon casts its light. but the water won t be soiled; the moon won t either. 44. nothing seems so transient as human life: the dew on the petal of the morning glory. 64 should the moon distinguish rich and poor, it would never brighten a poor man s hut. 70. white face, yel

en a poor man s hut. 70. white face, yellow face, ugly or beautiful: it s hard to change. but our mind can be changed, so set it right. 72. by their colors flowers attract us, but soon they fade, fall, and finally turn into dust. 74. to be born and be unborn is one thing: penetrate this fact. death is illusion. 91 yes or no, good or bad, all arguments are gone: more beautiful tunes come from pine winds on the hills. 94. life is one rest on the way back from illusion to nirvana; let it rain if it rains! let winds blow if they blow! 101. i really love my barrel-making job; connecting each board into one round barrel. 113. walk on deliberately and you ll surely see the world beyond the thousand miles, even if you walk as slow as a cow. 114. how regrettable! never to return: days and months, f

e as water: now square, now round up to the shape of the bowl. 264. feeling helpless, i go out to meet the moon only to find every mountain veiled with cloud. 268 never regard this world as the only one; the next world and the one after the next. all the worlds are here now. 275 274 everyone admires beautiful flowers in bloom, but the ones who know visit them after they ve fallen. 284 even strong winds are weakened by obedient willow twigs; they ll never be broken in the storm. 308 reverence is the source of divine favors; without it, buddhas and wooden clogs are only pieces of wood. 322 good and bad, are the reflections in the mirror: watch them closely and you ll know they re nothing but yourself. 334 your parents, grandparents. all constituted in yourself. love yourself, revere yourself

on it. 462 someone else s question, somehow you can answer; but, your mind s question, how can you answer? 538 the jewel is in your bosom; why look for it somewhere else? 557 push aside those leaves heaped on the old path; you ll see the invisible footprints of the sun goddess. 568 pine trees in the wind don t break; they always scatter the snow before it s too heavy for their branches. 569 pine winds, moonlight on the field grasses are all that i have: besides, no visitors. 593 so the full moon is admired like a well-rounded mind but once it was a sharp-edged crescent. 603 be round, thoroughly round, human mind! square minds often scratch. 604 you may try to be round, but keep one corner, o mind, otherwise you ll slip and roll away. 605 while faithfully throwing their shadows to the wate

e for trips in his boat. one day a fussy pedagogue hired him to ferry him across a very wide river. as soon as they were afloat the scholar asked whether it was going to be a rough ride. don t ask me nothing about it, said nasrudin. have you never studied grammar? no. replied the mulla. then half of your life has been wasted. clucked the grammarian. storm clouds began to fill the sky and powerful winds dragged the boat into the rapids and dangerously deep eddies. the boat was smashed and began to quickly fill with water. nasrudin asked the grammarian, have you ever learned to swim? no, certainly not. the grammarian said with a pretentious sniff. in that case, replied the boatman, all of your life is lost, for we are sinking. not a good pupil one day mulla nasrudin found a tortoise. he tied

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e may be attacked by lilith, who was said to have been adam s first wife; she is the night specter, and has also power over newly-born infants who are not protected by an amulet. rabbi nathan exhorted- repent one day before thy death; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained. ever work and ever pray, for the road winds upward all the way, as the lord buddha taught in ancient india# 36. chapter five the dyad. two, 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott s was the case with the monad, so the dyad also was said to represent a large number of different objects and ideas; things indeed so dissimilar that it is difficult to understand how such multiplicity of opinion arose

ested in a large number of places in both old and new testaments, the inspired volume of the christians. examine, for example, judges ix. 23; 1 samuel xvi. 14; psalm lxxviii 49; acts xvi. 16, xix. 13, xxvii 23; ephesians vi. 12, ii. 2. but above all, consider the meaning of the canticle benedicite omnia opera in the book of common prayer, o ye stars, o ye showers and dew, o ye fire and heat, o ye winds, o ye green things, o ye mountains and hills, bless ye the lord, praise him and magnify him for ever. these phrases are either folly, or else they recognize the spiritual essences or beings inherent in the elements and created things. again, read hymn 269 in hymns ancient and modern, a most orthodox volume. principalities and powers, watch for thy unguarded hours, and hymn 91, christian, dos

me blood and do. of fish died, viii. 8 do. of waters became bitter, viii. 11-do. of sun, moon, stars, viii. 12. 3 days, bodies lay unburied, xxi. 9. 4 quarters of the earth, xx. 8. 4 beasts, full of eyes and have 6 wings, iv. 6-9( beasts should be living beings. w. 4 horses, white, red, pale, black. 4 horns of the golden altar before god, ix. 13. 4 angels of the euphrates, ix. 14. 4 angels of the winds of the 4 corners of the earth, vii. i. 5 months, the locusts had power to hurt men, ix. 5-10. 6 wings of the beasts (living beings, full of eyes, iv. 8. 7 churches, i. 20. 7 candlesticks, i. 20. represent the 7 churches. 7 stars, i. 20; ii. 1. represent 7 angels of the churches. 7 angels of the churches, i. 20. 7 lamps stand near the throne, iv. 5. 7 seals, v. 5, opened by the lamb, produce

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

s an embellishment of the rabbinic parable to the point that one can no longer distinguish between signifier and signified, mashal and nimshal.5 in the kabbalistic mind-set, there is no gap between signifier and signified, for every nimshal becomes a mashal vis -vis xii preface another nimshal, which quickly turns into another mashal, and so on ad infinitum in an endless string of signifiers that winds its way finally (as a hypothetical construct rather than a chronological occurrence) to the in/significant, which may be viewed either as the signified to which no signifier can be a xed or the signifier to which no signified can be assigned. to those familiar with postmodernist theory, such a blurring of the distinction between mashal and nimshal will resonate with the challenge to the mode

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

nvocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by m

the union of opposites! allow the lunar energy to flow through you, catching the visions of lilitu and such succubi, bestial and hair covered below their waste seeking the sexual union of others in great fornication and abandonment. lilith is babalon, the goddess who bathes in the blood of the moon. face now the altar, take the wand and recite while focusing upon lilith: she howls upon the desert winds, as the moon brings the cloak of darkness. the shadow radiate her essence, blood drinker, devouress of the sleeping, fornicate in the spilt veins of those who come to you! lilith, la-kal-il-li-ka, i invoke thee by your sacred names: abeko, batna, abito, eilo, amizo, ita, izorpo, kali, kea, kokos, odam, patrota, podo, partasah, satrina, talto, lilith! and by your other names of calling: 27 ab

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e (the ark of) lads nahe known (let her be known) homstzipe l laid up masi lamentation (of) g3pahinn lamp, living or everburning hublro lanterns law (i make a law) hohorila let there be caheristeosa lift up goholore lift up your voices farezodame likeness (in our) azazeiri. liveth for ever apis. liveth (he that) jadapila lord (the) enayo looking with gladness dorepehala m made (i) e-oeli manifold winds (the) ozodonugouu many (how many) irejila marble fidiai marrow (of the) raranann measure (i) hola-gi measured, are holgo men (more men (the row of) none-mo-lapevlare mercy, of rita mercies, his iehilsozod midst (in the) notahoa, zodomecla midday, the first. bazodmelo mighty ivfi-la-olazod mighty sounds kapaho, midali might (be) 0-mi-ca-ol-zod mightier micalapg mind (in the) mardnn millstones

pefih bunn voices (your) bia voices (ye lift up your v) faresodrde voices of wonder sala"d"s vials efafije vomit out otzetza w walkest (thou) water (to) zodlida water (firmament of) pila zodinu wax strong wujeji wedding paralleda west ri while (one w) el ka pintas where in quiinn who dalai whom kasarema, sobame whom (unto) kasareme whom kasarernieji whom (under) kaseremi widow riore windows kouio winds zodougou winds (the many fold w) ozodoauguil wings vi' pa ahe wisdom (the secret) aninaeli woe obis work of man workmen kuala workwonders (that may) uaula zodiremn works (whose) sobe lia afake worshippers hoatih4 wrath venupahr wrath (the firmament of) kaelzod y you (unto you) nounca yourselves amirann chapter five the 6=5 and 7=4 rituals of the r.r. et a.c. according to tradition, these rit

ight. ch.m. takes the white one and faces east, still swinging the censer; one blue candle at each side remains. 2nd and 3rd lift aside all the rest, leaving spaa for the postulant to pass through. ch.ad. leads the way into me vault, places light on pedestal, and gives censer to 3ni. ch.ad. passes to south, postulant stands west of pastas. 2nd ad. standing beside postulant takes ship of linen and winds it slowly round the postulant, as the chief repeats sentences. the brow is bound, lips, heart, solar plexus and hips. six bells sound 0! i! 0 ch.ad (for brow "be not curious in unnecessary matters, for more things are shown thee than thou can understand (for lips)"be silent, 0 man, before the lord, for he is raised up out of his holy habitation (for heart "woe be to the fearful heart and fai

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