Michael Wynn's Occult Reference Library
WOLF,WOLVES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

irati dii, germ. 5. ira dei, hist% 26. infensi batavis dii, hist. 5, 25. and in the mid. ages: tu odium dei omniumque sanctorum habeas! vita meinwerci, cap. 13 95. crebresccntibus jayi jamque cottidie dei justo judicio in populo diversis calamitatibus ot flagellis. quid esset in quo deus oflensus esset, vel quibus placaii posset operibus; pertz 2, 547. god. 19 and snorted or panted, as the angry wolf in iieinli. xlii spirtles out his beard. gusin o-eid' ordin; fornm. sog. 2, 29. 231. go5a grcmi (deorum ira) is announced; egilss. 352. at rjrcmia go5 (offendere deos; fornald. sog. 2, 69. was imo god cwohjan; hel 157, 19. than wirdid in waldand grani, mahtig modag; hel 41, 16 (elsewhere: diu sffilde, or the world, earth, is gram, ein zornec got in daz gebot (bade them, daz uns hie suohten mi

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

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

necessarily images? does osciua mean caj^ita oscillantia? it appears that when they hung up the heads, they propped open the moiith with a stick, conf. isengr. 645. reinardus 3, 293 (see suppl. nailing birds of prey to the gate of a burg or barn is well known, and is practised to this day. hanging up horses' heads was mentioned on p. 47. the grimnismal 10 tells ns, in osin's mansion there hung a wolf outside the door, and over that an eagle; were these mere simulacra and insignia 1 witechind says, the saxons, when sacrificing, set up an eagle over the gate: ad orientalem portam ponuntaquilam, aramque victoriae construentes; this eagle seems to have been her emblem. a dog hung up over the threshold is also mentioned, lex. alam. 102. buildings. 79 sed deprensarum passim capita omo, ferai^m

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

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

in dauphine, for which the titurel has graswaldane; but there is no around for connecting it with the god- our present -borough -burj, stands both correctly for hurh, byrig, castle, town (germ, burg, and incorrectly for the lost beorg, beorh, mountain (germ, berg. trans. i. v 154 wodan. dommel in n. brabant; a remarkable passage on it in gramaye's taxandria, p. 23, was pointed out to me by j. w. wolf: imo amplius supersunt aperte cymbricorum deorum pagis aliquot, ubi forte culti erant, indita nomina, nominatim mercurii in woensel, honoris in jsersel- martis in roysel. uti enim woen mercurium eis dictum alias docui, et eer lionorem esse omnes sciunt, ita roy martem a colore sanguineo cognominatum ostendunt illi qui tertiam hebdomadis feriam eoydach indigitant in due time i shall speak of e

t, dares to eat of them (sartoris reise 2, 158. other names of places compounded with that of the thundergod, besides the numerous donnersbergs already cited, are forthcoming in germany. near oldenburg lies a village named donnerschwee, oration, and of tlie hoar ssehrimnir (sn. 42) being boiled and eaten every day and coming whole again every evening, seems to re-appear in more than one shape. in wolf's wodana, p. xxviii, the following passage on witches in ferrara is quoted from barthol. de spina (t 1546, quaestio de strigibus: dicunt etiam, quod postquam comederunt aliquem pinguem bovem vel aliquam vegetem, vino vel arcani seu cophinuin panibus evacuarunt et consunipserunt ea vorantes, doniina\\v\ iiercutit aurea virga quam manugestat ea vasavel locu, et statim ut prius plena sunt vini v

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

lls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solsti

ABRAMELIN3

u o t i r a r i b a t i n t i r a d e m a s i c o a n o c a p e r u n o i b e m i m i l i o t a b u l e l i n e n t i n e l e l a o t i s i r o m e l i r n o s i r a c i l a r i the sacred magick 149 no. f is a square of e j squares. kalteph. the hebrew word for dog is klb. this square it will be noted is not a perfect acrostic. no. g is a square of g e squares. diseebeh is probably from zabh- a wolf. this square also is not at all perfect as an acrostic. no. h is a square of b e e squares. isichadamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder any necromantic or magical operations from taking effect, except those of the qabalab and of this sacred magic( b) to undo any magic soev

ALEISTER CROWLEY ACROSS THE GULF

with a crown of vine and bay and laurel and cypress. also i purified myself and proclaimed a banquet. and i made the priests and the citizens, exceeding drunken. then i called the guard, and purged thoroughly the whole temple of all of them, charging the captain on his life to let no man pass within. so that i should be absolutely alone in the whole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap uncheck

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold f

ALEISTER CROWLEY LIBER 777

codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gaxisphilium 26 a man holding a book which he opens and shuts assafoetida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bir

d like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25

rpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a l

and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cx

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

called a star, it is a little bit of a star, and part of the body of nuit. but there is no call for all this frightfulness. there is no need to knock the girl down, unless she refuses to do what you want, and she will always comply if you say a few nice things to her<wand or the disk> you can always use the body inhabited by an elemental, such as an eagle, hare, wolf, or any convenient animal, by making a very simple compact. you take over the responsibility for the animal, thus building it up into your own magical hierarchy. this represents a tremendous gain to the animal<magical aspect of eating animal food, and its justification, or rather the reconciliation of the apparent contradiction between the carnivorous and humanitarian elements in

ke pasquaney, where he "crucified a toad in the basilisk abode> within the circle, or the triangle, as the case may be, so that its energy cannot escape. an animal should be selected whose nature accords with that of the ceremony- thus, by sacrificing a female lamb one would not obtain any appreciate quantity of the fierce energy useful to a magician who was invoking mars. in such a case a ram<wolf would be still better in the case of mars. see 777 for the correspondences between various animals and the "32 paths" of nature> would be more suitable. and this ram should be virgin- the whole potential of its original total energy should not have been diminished in any way<magical freedom. sexual intercourse creates a link between its exponents, and theref

:bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cherub of fire :red poppy, hibiscus, nettle: 32 :crocodile :ash, cypress

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s) 30 777 itself, to say nothing of the golden bough and the good lord knows how many other similar monuments of lexicography (for really they are little more, is our text-book. we are bound to note at once that the gods sympathise, run into one another, coalesce much more closely than any other of the orders of being. there is not really much in common between a jackal and a beetle, or between a wolf and an owl, although they are grouped under pisces or aries respectively. but adonis, attis, osiris, melcarth, mithras, marsyas- a whole string of them comes tripping off the tongue. they all have histories; their birth, their life, their death, their subsequent career; all goes naturally with them exactly as if they were (say) a set of warriors, painters, anything superbly human. we feel ins

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

ALEISTER CROWLEY THE SWORD OF SONG

th day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dream; the nineteenth day, a nightmare; the twentieth day, a wolf, black-muzzled; the twenty-first day, a sorrow; the twenty-second day, a bundle of herbs; the twenty-third day, a piece of camphor; the twenty-fourth day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of th

ALEISTER CROWLEY EQ I 1

, and in their stead have come the carrion kites, who have usurped the white thrones of their understanding, and the golden palaces of their wisdom. let us hie back to the cradle of art and the swaddling bands of knowledge, and watch the shepherds, among the lonely hills where the myrtle grows and the blue-bells ring out the innocence of spring, learning from their flocks the mysteries of life. a wolf springs from the thicket, and a lamb lies sweltering in its blood; then an oaken cudgel is 185 raised, and hermas has dashed out the brains from betwixt those green, glittering eyes. there now at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping s

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

ld of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery girdle of many-breasted tellus blushed red in the arms of the summer sun, did miriam seek the cave below the cavern, in which no light had ever shone, to bring forth the light of the world. and on the third day she departed from the cave, and, entering the stable of the sun, she placed her child in the manger of the moon

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

ALEISTER CROWLEY EQ I 5

of the snake are yet more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, i cannot see them. but at the top seems to be the lamb and flag, such as one sees on some christian medals, and one of the lower things is a wolf, and the other a raven. the lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wolf betrayeth only the

ome to the centre of the wheel. the wolf betrayeth only the greedy and the treacherous; the raven betrayeth only the melancholy and the dishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly aft

did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the raven and the wolf. and the jaws of the one have torn them, and the 43 beak of the other has devoured the corpse. therefore is my flag white, because i have left nothing upon the earth alive. i have feasted myself on the blood of the saints, but i am not suspected of men to be their enemy, for my fleece is white and warm, and my teeth are not the teeth of one that teareth flesh; and mine eyes are mild, and they

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

ALEISTER CROWLEY EQUINOX EQ I 2 3

's breast shuddering, a god its bitter guest- have i not gilded my nails and painted my lips with vermilion? am i not wholly stript of the deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy li

ALEISTER CROWLEY EQUINOX EQ I 2

m 'look! look! she is on you "the mother had drawn herself away with infinite stealth, regained her feet, and, a thin stiletto in her hand, was crouched to spring. indeed, as she leapt i was hard put to it to avoid the lunge; the dagger-edge grazed my arm as i stepped aside "i turned. she was on me, flinging me aside with the force of her rush as if i had been a straw. the snarl of her was like a wolf "this time she cut me deep. again a whirl, a rush. i altered my tactics; i ran in to meet her. hampered as she was by her furs, i was now quicker than she. i struck her dagger arm so strongly that the blade flew into the air, and 118 fell quivering on the floor, the heavy hilt driving the thin blade deep into the polished wood. even so i had her by the waist, catching her arm, and with one he

ns with new life to the next business "the golden child had never stirred. but now she crouched lower, and fell to soft, sweet crying"'your mother is dead' i said abruptly 'may i offer you the guardianship of my godmother, the duchess of castelnaudary? come, mademoiselle, let us go"'i thank you, sir' she answered, still sobbing 'but jean is awake and at the door. jean is fierce and lean as an old wolf "i pulled the dagger from the floor 'i am fierce and lithe as a young lion' i said 'let the old wolf beware"'but i cannot, sir, i cannot. i' her confusion became acute"'i dare not move, sir- i- i- my mother had taken away all my clothes"'i marvelled. in her palace of gold hair nobody could have guessed it. but now i blushed, and lively. the dilemma was absurd. 119"'i have it' said i 'i will c

ims; they are all mere toys, the basis of mercenary fraud: flee from these if you would enter the sacred paradise of piety where virtue, wisdom, and equity are assembled" zoroaster 138: m a c a n e h: a r o l u s e: d i r u c u n: a l u h u l a: s e r u r o c: u n e l i r a: l u s a d a m. illustration goes here. this is a drawing by austin osmond spare of an anthropomorphic figure with a leaping wolf inside. there is a distorted face beneath the wolf, at about the position of the hip or genitalia. 140 a handbook of geomancy chapter i attributions of geomantic figures to planets, zodiac, and ruling genii-:sign :el :geom.:sex: name and meaning: genius: ruler :planet: fig: 1 :aries :fire: m: puer :malchidael:bartzabel:mars: boy, yellow: beardless: 2 :taurus:earth: f: amissio: asmodel :kedeme

ALEISTER CROWLEY EQUINOX EQ I 3 3

long time without any consciousness that i am doing so (2) the statement that medical men have no idea of the real contents of a madman's mind. i remember in the county asylum at inverness("here are the fools, and there are the knaves" said an inmate, pointing to the city) a man rolling from side to side with an extraordinary regularity and rhythm of swing, emitting a long continuous howl like a wolf "last stage of g.p.i" said the doctor "he feels absolutely nothing "how interesting" said i; and thought "how the deuce do you know" i shall be very glad when it is finally proved and admitted that the consciousness is independent of the senses and the intellect. hashish phenomena, madness phenomena, magical and mystical phenomena, all prove it; but old dr. cundum and young professor cuspidor

h the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acuteness into the earth, and as a sower casteth his seed into the furrows of the plough, do thou beget upon me these adorations of thy unity, o my conqueror! 8. and thou shalt carry me upon th

hrieking life, and as an eagle to feast for ever upon the silence of the stars. 7. o thou flame-tipped arrow of devouring fire that quiverest as a tongue in the dark mouth of night; i swear to thee by the thurible of thy glory, to breathe the incense of mine understanding, and to cast the ashes of my wisdom into the valley of thy breast. 8. o thou ruin of the mountains, glistening as an old white wolf above the fleecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano

through the ashen grass of law. 3. o my god, conquer me with love and be merciful unto me, as i humble myself before thee; for all the striving of my spirit is as a child's kiss that struggles through a cloud of tangled hair. 4. o my god, suckle me with truth and be merciful unto me, as i humble myself before thee: for all my agony of anguish is but as a quail struggling in the jaws of an hungry wolf. 5. o my god, comfort me with ease and be merciful unto me, as i humble myself before thee; for all the toil of my life is but as a small white mouse swimming through a vast sea of crimson blood. 42 6. o my god, entreat me gently and be merciful unto me as i humble myself before thee; for all my toil is but as a threadless shuttle of steel thrust here and there in the black loom of night. 7

ALEISTER CROWLEY EQUINOX EQ I 4 2

eed of courage. for, if we are to think on these matters at all, we must accept the belief for which we have evidence, and we must reject the belief for which we have no evidence. and, sometimes, this is not easy" this unworthy right hand! we should not think of calling this martyr to his convictions, this revolutionary thinker, an ass in a lion's skin. for asses can kick. shall we say a sheep in wolf's clothing? for the heretics are too clearly sheep- probably descended from mary's little lamb. if the dean were to frown, they would all take to their heels, and break the record for attending chapel. in fact, this is what happened, when he did frown! just like the rationalists themselves when they disowned and deserted harry boulter. i am coming round to the belief that the best test of a r

ted with a long sword by a cordial editor, with the injunction "there, my lad, sweep away, never mind what you hit- i'll stand the racket" whoosh! off we go. one, two, three- crash! what's that "aere perennus? or a perennial ass> let us see- a very curious problem. a problem not to be solved by mere surface scraping. well then? a thankless and invidious task it may seem to pierce deeper than the "wolf in dr. jaeger's clothing" of our wittiest woman and most alluring "morphinomane" that task is ours. for last night in the visions of mine head upon my bed i beheld, strangely interwoven with this striking picture, the scene between little red tiding hood and her sick grandmother- how perverted! for in my dream it seemed that the old lady had devoured the wolf and that the scourge of the 346 t

ALEISTER CROWLEY EQUINOX EQ I 4

ority, from the original fratres r.c (3) it was founded on secret documents in he custody of dr. wynn westcott, on whose honour and integrity we relied (4) mathers and westcott claimed to be working under one or more secret chiefs of the grade of 8= 3 (5) it was then to those chiefs that i and other members of the order were pledged (6) when the "rebellion" took place in 1900, i thought mathers a wolf, and westcott a sheep; but, recognizing truth in the knowledge issued by the order, maintained my allegiance to the secret chiefs 8= 3 (7) in 1904 i was ordered directly and definitely by a person who proved himself to be the messenger of a 4 secret chief 8= 3 to publish the knowledge and rituals of the order("a) in order to destroy the value of that knowledge, so that the new knowledge to be

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

ALEX SANDERS THE KING OF THE WITCHES

enus, lapis lazuli. lucky numbers: libra, eight; venus, six. lucky day: friday. flowers: violet, white rose. trees: almond, walnut. animals: hart, hare. bird: dove. metal: copper. colours: blue, violet. scorpio the scorpion. 22 october to 21 november. lucky stones: ruby, beryl, turquoise, topaz. lucky number: nine. lucky day: tuesday. flowers: heather, chrysanthemum. trees: holly, thorn. animals: wolf, panther. birds: eagle, vulture. metal: iron. colours: red, russet, brown. sagittaluus the archer. 22 november to 21 december. lucky stones: sagittarius, sapphire; jupiter,amethyst. lucky numbers: sagittarius, four; jupiter, three. lucky day: thursday. flowers: carnation, wallflower. trees: mulberry, vine. animal: horse. bird: eagle. metal: tin. colours: orange, mauve, purple. 154 capricorn t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

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

.d. iii. 141) note: all the travels of all the heroes of antiquity through the signs of the sun and the heavens. are in each individual case, the personification of the sufferings, triumphs, and miracles of an adept before and after initiation. 5. the signs of the zodiac: each a double sign in ancient astrological magic namely: it was taurus-eve; and scorpio was mars-lupa, or mars with the female wolf. so as these signs were opposites of each other, yet met in the centre they are connected (s.d. iii. 154) references in a treatise on cosmic fire. 6 "until the mystery of the great bear is revealed and is known as it is, and until the influence of pleiades is comprehended, and the true significance of the cosmic triangle formed by 1. the seven rishis of the great bear, 2. the seven planetary

ALICE BAILEY THE LABOURS OF HERCULES

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

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

ales or balances dan "dan shall judge his people" scorpio, the serpent or adder dan mentioned twice as two sons are assigned to gemini "dan shall be a serpent. that biteth the horses' heels" sagittarius, the archer joseph "his bow abode in strength. his horse is the one that scorpio follows fast after. capricorn, the goat benjamin in the egyptian mysteries capricorn is represented as a god with a wolf's head "benjamin shall raven as a wolf" aquarius, the water carrier reuben means "the pouring out of water. the living water. pisces, the fishes gad a play on "dag, the fish [225] journey through the signs (as a back-drop to the drama enacted in each sign this brief summary seems to integrate the hercules series) the progress of hercules from the mental plane, through the emotional or desire

ARADIA GOSPEL OF THE WITCHES

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

diana-artemis, it will certainly be admitted by impartialcritics that the spells are fully equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, surpassedby none whose temples whiten this the world:through heaven i roll my lucid moon along,i shed in hell oer my pale people peace,on earth, i, caring for the creatures, guardeach pregnant yellow wolf and fox-bitch sleek,and every feathered mothers callow brood,and all the(sic) love green haunts and loneliness. page 52 fair goddess of the rainbow,of the stars and of the moon!the queen most powerfulof hunters and the night!we beg of thee thy aid,that thou mayst give to usthe best of fortune ever!then he added the conclusion: se la nostra scongiurazioneascolterai,e buona fortuna ci darei,un

BASIL VALENTINE TWELVE KEYS

of all foreign matter, in order to ensure the success of our task. therefore, our masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to him the body of the king, and when he has devoured it, burn him entirely to ashes in a great fire. by this process the king will be liberated; and when it has been

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

BEHOLDERS OF NIGHT

ot dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from which the essence is awakened or discovered through the opposite. the offuscation of the self or lunar eclipse is the night calling of both ahriman and az, from which

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

d of a transgressor s brain. she who is the follower of the red 422 "speech of the lotus" 423 as four aspects. skt. dharmavajra. 424 in fact, this is his secret name. 425 "conch shell-colored vermillion-eyed woman" 426 tib. srog dbugs. 427 "red vermillion-eyed woman" 164 rock might demon [313] run! run! now run! be incited [and] drink the brains of the enemy! descend at the time of the red bronze wolf! bhyo! the bitch marnak trakmikma428 gathers cloud-like poisonous vapors. her iron teeth and claws stand out like weapons. she steals the life-force and life of the enemy at midnight. she drinks by gulping the life-force and life of the vow-violator. she who is the follower of the red serpentine might demon. run! run! now run! now run she-wolf of blood! be incited [and] cut the lifeline of th

ers cloud-like poisonous vapors. her iron teeth and claws stand out like weapons. she steals the life-force and life of the enemy at midnight. she drinks by gulping the life-force and life of the vow-violator. she who is the follower of the red serpentine might demon. run! run! now run! now run she-wolf of blood! be incited [and] cut the lifeline of the enemy! descend at the time of the red blood wolf! bhyo! the bitch marmo tingmikma429 opens her mouth, bares her fangs, and vomits warm blood. she notices the smell of blood as far as six miles away.430 she who cuts the next [life] and catches the breath of the enemy drinks by gulping the warm blood of the heart. she who is the follower of the red knife might demon. run! run [now run!]431 now run red woman who bleeds blood!432 be incited [an

cend at the time of the bleeding red woman! bhyo! the bitch marmo zimikma433 opens her mouth and cries out" o dod!"434 in the ten directions. a satchel of diseases is bound to her neck. she who catches the breath of the enemy in the evening gives infectious diseases to the vow-violator, the enemy. she who is the follower of the black obstacle might demon. run [run! now run] now run great iron she-wolf [314] be incited [and] give infectious diseases to the enemy! descend at the time of radiant iron wolf! 428 "dark red blood-eyed woman" 429 "red azure-eyed woman" 430 the tibetan is actually more ambiguous concerning the distance. the word translated as six miles is dpag tshad, which is variously translated as an unspecified distance, a league, a mile, or about six miles. this suggests that a

BLAVATSKY H P ANTHROPOGENESIS

y is, as an astrological planet, still more occult and mysterious than venus. it is identical with the mazdean mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hieropha

facie deduction rather than an absolute law" even now. he shows that "different species, do, in fact, often breed together, as may be seen in the familiar instance of the horse and ass. it is true that in this case the mule is sterile. but this rule is not universal, and recently one new hybrid race, that of the leporine, or hare-rabbit, has been created which is perfectly fertile" the progeny of wolf and dog is also instanced, as that of several other domestic animals (p. 101 "like foxes and dogs again, and the modern swiss cattle shown by rutimeyer as descended from three distinct species of fossil-oxen, the bos primigenius, bos longifrons and bos frontosus" yet some of those species, as the ape family, which so clearly resembles man in physical structure, contain, we are told "numerous

ppressor, the murderer of osiris, otherwise called the deceiving serpent (verse 54. calls the sons of rebellion in air, and when they arrive to the east of heavens, then there is war in heaven and in the entire world (v. 49 "book of the dead" xvii. in the scandinavian eddas the "war" of the ases with the hrim-thurses (frost-giants, and of asathor with the jotuns, the serpents and dragons and the "wolf" who comes out of "darkness- is the repetition of the same myth. the "evil spirits* having begun by being simply the emblems of chaos, became euhemerized by the superstition of the rabble, until they have finally won the right of citizenship in the most civilized and learned races of this globe- since its creation as alleged- and became a dogma with christians. as george smith has it "the evi

ense, the seven children or sons of devaki killed before the birth of krishna by kamsa. our seven principles symbolize all of these. we have to part or separate from them before we reach the krishna or christ-state, that of a jivanmukta, and centre ourselves entirely in the highest, the seventh or the one[[moira] is destiny, not "fate" in this case, as it is an appellation, not a proper noun (see wolf's transl. in odyssey 22, 413. but moira, the goddess of fate, is a deity[[footnote continued on next page[[vol. 2, page] 605 the vedic teachings. whose business it is to lead the man to the end appointed for him; if he hath to die by the fire, to lead him into the fire, if he hath to die by a wild beast, to lead him unto the wild beast, etc- the seventh- c. the septenary element in the vedas

BLAVATSKY H P COSMOGENESIS

an explosion of the sun- a parturition of its central mass* or (2) to some kind of disruption of the nebular rings (b "the comets are strangers to our planetary system (la place "the comets are undeniably generated in our solar system (faye (c) the "fixed stars are motionless" says one authority "all the stars are actually in motion" answers another authority "undoubtedly every star is in motion (wolf (d "for over 350,000,000 years, the slow and majestic movement of the sun around its axis has never for a moment ceased (panorama des mondes, le couturier[[footnote(s* the terms "high" and "low" being only relative to the position of the observer in space, any use of those terms tending to convey the impression that they stand for abstract realities, is necessarily fallacious* jacob ennis "th

1572, had been formed out of that matter("progymnasmata" p. 795) kepler believed the star of 1606 had been likewise formed out of the ethereal substance that fills the universe("de stella nova in pede serpentarii" p. 115. he attributed to that same ether the apparition of a luminous ring around the moon, during the total eclipse of the sun observed at naples in 1605("hypotheses cosmogoniques" c. wolf) still later, in 1714- the existence of a self-luminous matter was recognised by halley("philosophical transactions. finally, the journal of this name published in 1811 the famous hypothesis on the transformation of the nebulae into stars, by the eminent astronomer, sir w. herschell (see "philosophical transactions" of 1811, p. 269, et seq, after which the nebular theory was accepted by the r

of three or four bright lines, gradually condensing and transforming into a star, with a spectrum all covered with a number of dark lines. but "the question of the variability of the nebula, even as to their form, is yet one of the mysteries of astronomy. the data of observation possessed so far are of too recent an origin, too uncertain to permit us to affirm anything (cosmogonical hypotheses of wolf) since the discovery of the spectroscope, its magic power has revealed to its adepts only one single transformation of a star of this kind; and even that one showed directly the reverse of what is needed as proof in favour of the nebular theory; namely- a star transforming itself into a planetary nebula. as told in the observatory (vol. i, p. 185, the temporary star which appeared in the cons

terrestrial light upon the intercepted rays) of earthly and sidereal substance, the chemical actions, peculiar to the variously progressed orbs of space, have not been detected, nor proven to be identical with those observed on our own planet- say the teachers (op. cit. mr. crookes says almost the same in the fragment quoted from his lecture "elements and meta-elements "at the utmost" observes c. wolf "could the nebular hypothesis show in its favour, with w. herschell, the existence of planetary nebulae in various degrees of condensation, and of spiral nebulae, with nuclei of condensation on the branches and centre* but, in fact, the knowledge of the bond that unites the nebulae to the stars is yet denied to us; and lacking as we do direct observation, we are even debarred from establishin

em that the actions which produced the actual universe are far more complex than could ever be embraced in that theory. first of all, there are two distinct classes of irresolvable nebulae- as science itself teaches. the telescope is unable to distinguish between the two, but the spectroscope can, and notices, therefore, an essential difference between their physical constitutions "some of these" wolf tells us "have a spectrum of three or four bright lines, others a continuous spectrum. the first are gaseous, the others formed of a pulverulent matter. the former must constitute a veritable atmosphere: it is among these that the solar nebula of laplace has to be placed. the latter form an ensemble of particles that may be considered as independent, and the rotation of which obeys the laws o

s of aggregation. a nebula formed of gaseous globes (or even of nuclei, faintly luminous, surrounded by a powerful atmosphere) would give a spectrum of lines and be still resolvable; such seems to be the state of huggins' region in the orion nebula. a nebula formed of solid or fluidic particles in a state of incandescence, a true cloud, will give a continuous spectrum but will be irresolvable (c. wolf, cosmogonical hypotheses[[vol. 1, page] 599 the nebular theory a romance. internal weight: such are the nebulae adopted by kant and faye. observation allows us to place the one as the other at the very origin of the planetary world. but when we try to go beyond and ascend to the primitive chaos which has produced the totality of the heavenly bodies, we have first to account for the actual exi

eached an absolute beginning" and even[[footnote(s* see stanza iii. about "light, or the cold flame" and commentary number 8, where it is explained that the "mother (chaos) is a cold fire, a cool radiance, colourless, formless, devoid of every quality "motion is the one eternal is, and contains the potentialities of every quality in the manvantaric worlds" it is said* hypotheses cosmogoniques, c. wolf, 1886[[vol. 1, page] 600 the secret doctrine. it allows that this "fire mist may have previously existed in a cold, nonluminous and invisible condition (iv "and that finally: it does not profess to discover the origin of things, but only a stadium in material history. leaving "the philosopher and theologian as free as they ever were to seek for the origin of the modes of being* but this is no

pios calls the "supernal gods" that matter- the real primordial substance, the noumenon of all the "matter" we know of- even some of the astronomers have been led to believe in, and to despair of the possibility of ever accounting for rotation, gravitation, and the origin of any mechanical physical laws- unless these intelligences be admitted by science. in the abovequoted work upon astronomy, by wolf* the author endorses fully the theory of kant, and the latter, if not in its general aspect, at any rate in some of its features, reminds one strongly of certain esoteric teachings. here we have the world's system reborn from its ashes, through a nebula; the emanation from the bodies, dead and dissolved in space- resultant of the incandescence of the solar centre reanimated by the combustible

the physical, life-giving principle. therefore, the men on mars are more ethereal than we are, while those of venus are more gross, though far more intelligent, if less spiritual. the last doctrine is not quite ours- yet those kantian theories are as metaphysical, and as transcendental as any occult doctrines; and more than one man of science would, if he but dared speak his mind, accept them as wolf does. from this kantian mind and soul of the suns and stars to the mahat (mind) and prakriti of the puranas, there is but a step. after all, the admission of this by science would be only the admission of a natural cause, whether it would or would not stretch its belief to such metaphysical heights. but then mahat, the mind, is a "god" and physiology admits "mind" only as a temporary function

BLUE EQUINOX

s from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf.s bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. liber lxv 67 18. so

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

la bursa pastoris snake head balmony chelone glabra snake milk blooming spurge euphorbia corollata snake's tongue adder's tongue fern ophioglossum vulgatum squirrel ear white plantain goodyear repens stag horn club moss lycopodium clavatum stinking goose foot chenopodium foetidum swine snout dandelion taraxacumdensleonis toad toadflax linaria vulgaris unicorn's horn false unicorn helgonias dioica wolf's claw lycopodium lycopodium clavatum wolf's foot bugle weed lycopus virginicus wiccan name common name latin name below are listed some sources for herbs and herbal preparations. the list is as up-to-date as i can make it but it is always possible that some of the companies listed may have gone out of business. aphrodisia products inc. 45 washington street, brooklyn, ny 11201 the herb societ

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

lls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter sols

CHRONOLOGIA RORISPERGIUS

ishes zohar at sulzbach 1686 semiphoras and schemhamphoras salomonis regis 1688 emanuel swedenborg, scientist and mystic, born in stockholm, sweden 1690 publication of the english translation of the chemical wedding of christian rosenkreutz. 1692 salem witchcraft panic 1694 jane leade. enochian walks with god. 1704 comte de saint-germain born, son of a jewish doctor of strasbourg and named daniel wolf? 1709 tarot de pierre madeni 1710-1782 samuel jacob hayyim falk. baal-shem of london. 1713 sefer yetzirah(amsterdam) with preface by m. ben j. chagiz (2nd amsterdam edition, 1642 was the first. 1713 jean pierre payen tarot(avignon) 1714-22 ippolito desideri travelled from kashmir along the tsangpo to lhasa. 1716-1802 dom antoine joseph pernety benedictine alchemist head of school of hermetici

DAVID ICKE CHILDREN OF THE MATRIX

her sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman, says that their legends call sirius the "star of the wolf. the leader of the reptilian "gods" known as the anunnaki is named in the sumerian tablets as an (later anu. he was represented by the jackal or dog. associated with sirius in egyptian belief was orion and, interestingly, modern ufo researcher

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

rian, enuma elish, as a star and not a planet.15 again could the sirius sun or dog star be the true "nibiru/nebiru? maybe, maybe not. horus, the son of god of egyptian myth, was strongly associated with sirius as in heru-sept or "horus of the dog star".16 one depiction of horus was as heru-ami-u, a hawkheaded crocodile with a tail ending as a dog's head. he was also portrayed with a jackal or dog/wolf head, as was an or anu, the royal leader of the anunnaki.17 heru= hero= hybrid bloodline and these "heroes" may be ruling the earth, at blood brothers 73 least in part, on behalf of the sirius "gods. another definition of the term, hero, is a "man sacrificed to hera, which is again related to heru/horus, etc.18 biblical scholars and the dictatorships that control judaism and christianity have

seven wonders of the ancient world, as was the 400-foot-high pharos lighthouse in the city, which was topped by the illuminati's key symbol the lighted torch or eternal flame. in the temple, serapis was portrayed as a massive statue standing on a crocodile holding a staff with a serpent coiling serving the dragon: the past 129 around it. at the top of the staff were the heads of a lion, dog, and wolf, all classic symbols of the serpent cult.56 egyptian queens like cleopatra were known as the "serpent of the nile" and the uraeus hieroglyphic sign for goddess was a serpent.57 later gnostic christians adopted the name uraeus as a secret name for god!58 many gnostic traditions also identified the serpent with "jesus".59 as with many other cultures of the serpent gods, they were seen in the ea

rgin maya, another version of el. the honeymoon would include the menstrual period of the bride and the combination of menstrual blood and honey was once thought to be the elixir of life. el is also the inspiration for the children's stories of mother hubbard or "mother hubur, as she was to the babylonians. mother hubbard was distressed because she couldn't find a bone for her dog (a domesticated wolf- mother hubur, also tiawath, was described as the "plague, the fearful dragon, the dragon which shines brightly, the female spirit who devours with a serpent's mouth. the other members of the serpent trinity in the edda, consort wodan and son balder, were major "gods" of the reptiliancontrolled nazis. the nazis were the creation of the teutonic knights network (illuminati) in germany which ha

e known as the habsburgs. the teutonic knights operated in the same "holy land" in the same period as the knights templar and the knights of malta and they work to the same reptilian agenda. wodan and balder were national deities of the teutons. the legendary founder of the maya culture in mexico was also called votan or wotan. the amazons the edda refers to the serpent cult as the "amazons, the "wolf tribe, and the "valkyrs, and here we have the meaning of the musical work called the ride of the valkeries, composed by richard wagner. hitler once said that to understand the nazis, you must understand wagner. the amazons in ancient myth were a tribe of warrior women who expressed the characteristics traditionally associated with men. the legend is rampant in greek mythology, which was inher

ment of blood and devoured all of her offspring, the gods. she became the celtic goddess rhiannon. eire, the celtic name for ireland, comes from the name of the goddess erinn, a form of hera or rhea. the berber people of north africa have been associated with the amazons and still call themselves amazigh. the amazons included a tribe called the neuri, who "turned themselves into wolves" the term "wolf tribe" is associated with goddess worship or the she-wolf. this is probably a version of dog-star worship- sirius. credo mutwa says that the zulu peoples have long called sirius the "star of the wolf" and their ancient accounts say that a "sea-dwelling fish people" from sirius came to the earth. they looked pretty human, but had skin like a reptile, he says. interestingly, the edda reveals th

rius. credo mutwa says that the zulu peoples have long called sirius the "star of the wolf" and their ancient accounts say that a "sea-dwelling fish people" from sirius came to the earth. they looked pretty human, but had skin like a reptile, he says. interestingly, the edda reveals that the forbears of the nordic peoples under the leadership of thor-indara were also members of the "the seafaring wolf tribe. an irish tribe in ossory were said to become wolf people while attending the yuletide feast or ritual, and they devoured the flesh of cattle as wolves before regaining their human shape. this could all be symbolic or it could be connected to the phenomena of the "werewolf" which, according to some former satanists, do exist. the legends of the "troll" or "trulli" demons also appear to

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

DAVID ICKE THE BIGGEST SECRET

lancashire fusiliers) and master of their freemasonicfield lodge. one of the wardens in this lodge was lieutenant colonel edwardcornwallis, another of the top british army commanders in the war with the americancolonies. cornwallis, whos twin brother was archbishop of canterbury, was madegovernor of nova scotia in 1750 and formed a freemasons lodge there. serving undercornwallis was captain james wolf, yet another figure who would play a vital role forthe british in the war of independence. in 1751, george sackville became grandmaster of the irish grand lodge, the very body to which the field lodges of the britisharmy in the colonies were affiliated. and in 1775, just as the war in america wasgetting into full swing, this same george sackville, a close friend of the blacknobilitys king geo

DEMONIC BIBLE

valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is

e. also he will wittingly urge love between man and woman. he can raise lightnings and thunders, blasts, and great tempestuous storms. and he giveth true answers both of things secret and divine, if commanded. he ruleth over 26 legions of spirits. and his seal is this, etc (35) marchosias- the thirty-fifth spirit is marchosias. he is a great and mighty marquis, appearing at first in the form of a wolf having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, t

ive true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great duke, and appeareth at first like

DIABOLUS

g good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by ez

DION FORTUNE PSYCHIC SELF DEFENSE

hing of the corresponding aspect of one's own being, and then invoking into it the appropriate natural force. this method can be used for good as well as evil, and "guardian angels" are formed in this way. it is said that dying women, anxious concerning the welfare of their children, frequently form them unconsciously. i myself once had an exceedingly nasty experience in which i formulated a were-wolf accidentally. unpleasant as the incident was, i think it may be just as well to give it publicity, for it shows what may happen when an insufficiently disciplined and purified nature is handling occult forces. i had received serious injury from someone who, at considerable cost to myself, i had disinterestedly helped, and i was sorely tempted to retaliate. lying on my bed resting one afternoo

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

g it, and that the best thing i could do was to fight it out now, because the longer the thing remained in existence, the stronger it would get, and the more difficult to disintegrate. so i drove my elbow into its hairy ectoplasmic ribs and said to it out loud "if you can't behave yourself, you will have to go on the floor" and pushed it off the bed. down it went, meek as a lamb, and changed from wolf to dog, to my great relief. then the northern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to s

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

owledge and experience, that once the wolf-impulse had found expression in action, the wolf-form would sever the psychic navel-cord that connected it with my solar plexus, and it would be no longer possible for me to absorb it. the prospect was not a pleasant one. i had to forgo my dearly-loved revenge and allow harm to be done to me without defending myself, and i also had to summon and absorb a wolf-form which, to my psychic consciousness at any rate, looked unpleasantly tangible. nor was it a situation in which i could either ask for assistance nor expect much sympathy. however, it had to be faced, and i knew that with every hour of the thing's existence it would be harder to deal with, so i made the resolution to let the opportunity for revenge slip through my fingers, and at first dus

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

immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another person than to absorb one's own, and could only have been accomplished by an initiate of a very high grade, which z. indubitably was. his opinion concerning the case, though there was no means of obtaining independent confirmation of this, was that some eastern european troops had been brought t

neophyte is affiliated. it is necessary to use very great caution in drawing conclusions from the psychic impressions of an inexperienced student, who is apt to be as full of alarms as a two-year-old thorough bred. on the other hand, the instinctive reactions of a pure and sensitive soul are not to be ignored. there are such things as black lodges and evil entities. we must not allow the cry of "wolf! wolf" to make us either callous or careless. in any case, the victim is suffering remediable discomfort. it is an exceedingly difficult thing to determine psychic ally whether the complainant has reasonable grounds for his feelings, for his own imagination will have filled his atmosphere with menacing thought-forms. it is no simple matter to decide whether these thought-forms are subjective

DONALDTYSON BLACKMAS

serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black mass was celebrated to do evil. for example, in the court of the french king louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses w

DONALDTYSON EVILEYE

poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look

seen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf first, the gaze of the wolf would lack its paralyzing effect. it was believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once ma

DONALDTYSON VAMPIRES

irst been bitten by another vampire. a recent variation on the myth is that a vampire can only be created if the person bitten also drinks the blood of the vampire. this seems to have no historical foundation in folk tales. movie vampires are physical beings who nonetheless possess the power to dematerialize into mist, or change their shape into various creatures of the night, such as the bat and wolf. in the form of mist they can exit and enter their graves through minute cracks in the ground. they cannot see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figur

DONALDTYSON WEREWOLF

wolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the modern cinematic myth of the werewolf states that a person bitten by a werewolf who lives becomes under the light of the full moon a werewolf, which is to say a creature with an overall human shape, but covered in wolf's fur and with a head and limbs that resemble those of a wolf. a movie werewolf has glowing eyes, elongated canine teeth, a hairy face, and claws on its feet and hands. usually it cannot speak, although more recent werewolf films have talking werewolves. as the night of the full moon approaches, persons infected by the werewolf's bite becomes increasingly restless and savage. under the pale l

d by the werewolf's bite becomes increasingly restless and savage. under the pale light of the full lunar orb they transform into the same kind of hairy monster that previously bit them, and go loping off into the night in search of human prey. once the night of the full moon is past, werewolves revert to their ordinary human form and retain little or no recollection of what they did during their wolf phase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more

ase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more often wolf-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, their slightly elongated canine teeth, and the fact that their third or ring finger is longer than their middle finger. they are said to have hairy palms. whe

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

e, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad

stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. where else would all these tales of werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the person suffering from the disorder to believe that he or she is a wolf. victims of lycanthropy growl, bark, crawl on all fours, refuse to wear clothing, eat raw meat, and urinate on the floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and hairy. their madness gave their faces a wild look. their fingernails grew long, and their teeth became yellow. they had the propensity to attack anyone who happened to be near them when t

n conditions, the astral world overlaps and projects into the physical world. it is possible for astral travelers, either in human or animal form, to interact with ordinary human consciousness, allowing the astral traveler to be seen just as clearly as though he or she was physically present. so, if on some dark night when you are lying asleep and a noise awakens you, do not be surprised to see a wolf or a tiger standing beside your bed, watching you with glowing eyes. return htu. 1500 to 1400. its rare vignettes, and hymns, and chapters, and its descriptive and introductory rubrics render it of unique importance for the study of the book of the dead, and it takes a high place among the authoritative texts of the theban version of that remarkable work. although it contains less than one-ha

ELLIS LOW TWELVE 1907

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

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

EMPERORS NEW RELIGION CHURCH OF SATAN

k of the elements of foundation) attributed to jabir. shortly after ruska found another version appended to the kitab sirr al-khaliqa wa san`at al-tabi`a (book of the secret of creation and the art of nature, which is also known as the kitab balaniyus al-hakim fi'l-`ilal (book of balinas the wise on the causes. it has been the emerald tablet of herme othe emperor s new religion copyright 2002 ole wolf page 1 of 30 analysis of the church of satan: the emperor s new religion by ole wolf the church of satan has caused outrage and extensive media attention since its inception as the boldest champion of satan in the occult explosion peaking in the 1960es, and for better or for worse has become synonymous with modern satanism. it asserts that satanism is a unique philosophy distinctly tailored t

vey himself. comparing the literary style of the books with her style after lavey s death lends credibility to barton as the original author, albeit strongly inspired by lavey. figure 1. a sample church of satan membership card with the follower s name and signature removed. apparently the number 100261 is printed on all membership cards issued today. the emperor s new religion copyright 2002 ole wolf page 2 of 30 orful and haunting picture of a person qualified as no less than the devil s right hand man. the strong publicity that the church of satan and its founder have received is itself no indication that the church of satan represents satanism beyond its own claim to the title as the devil s henchmen, however. it can be argued that because in certain aspects of its literature the churc

d god (that is, not a god among others) which: is seen as the balancing factor in nature, and not being concerned with suffering [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wolf page 3 of 30 and most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force of nature [which] is an untapped reservoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of satan in addition to the atheistic persuasion also present

that is only necessary for some readers. 2. a level-headed refutation of christian dogma; an assertion that there is no afterlife and hence no reward or punishment after one dies; and elaborations on different facets of a life lived accordingly. this section contains many examples of how even seemingly conflicting behavior is satanic according to the the emperor s new religion copyright 2002 ole wolf page 4 of 30 author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within

e no satanic understanding. inevitably individual satanists will reach different interpretations. the church of satan continues: will everyone arrive at the same synthesis? no. surprised? you shouldn t be, as satanism is a religion which embraces the practice of individualism, not demanding that all its members have some kind of lockstep sameness [18] the emperor s new religion copyright 2002 ole wolf page 5 of 30 different and contrary individual interpretations do not warrant religious unity, however. people do not unite in disagreement not unless they join hands in a shared disagreement with something entirely different, such as satanists pet demon: christianity. if the church of satan does indeed unite its followers despite opposing interpretations, their unity is not about its ideolog

in the satanic bible. it is remarkable that rites of passage, such as wedding and death, admission to adulthood (the church of satan has a concept of children vs. adults, as evidenced by the satanic baptisms, which come in those two forms, etc. are absent from the available material. such rituals serve to sustain a religion and reinforce its ideology. the emperor s new religion copyright 2002 ole wolf page 6 of 30 michael aquino s explanation above is believable, but after 36 years of existence it is surprising to conclude that rituals that actualize the ideology still have that little weight. this topic is discussed further in section 1.4, lacking rituals. a complete analysis of the church of satan s rituals is beyond the scope of this article, but compared with rituals known from other r

, but the rituals themselves are not available for the followers* rituals concerning marriage and death may be said to be irrelevant to satanism and therefore now ignored, but because religious people tend to carry old socio-religious habits with them as spiritual baggage when they switch religions, marriage and funeral are guaranteed to be a concern. the emperor s new religion copyright 2002 ole wolf page 7 of 30 new followers. this one, and rituals for marriage, funerals, etc. would generally be the first ones to be made available for the followers of a religion. the effective absence of such rituals even today suggests that followers of the church of satan either abandon their religion quickly or do not take their religion particularly seriously in spite of their sometimes quite bellige

high priestess, and jeff nagy (magister [23. only the core group has decisive power. satanic scriptures will reportedly be a compilation of essays written by peter gilmore in various magazines. if so, it will resemble anton lavey s the devil s notebook and satan speaks, which are both compilations of essays that anton lavey wrote in various magazines. the emperor s new religion copyright 2002 ole wolf page 8 of 30 the soldiers, at the second-highest level, follow the guidelines issued by the core and take strong interest in studying what they consider satanic ideology. the core and the soldiers actively present satanism to the outside world. soldiers are not organized, but seem to occasionally or regularly talk with core group individuals. they are usually energetically loyal to the church

o wholly desert the possibility that the founder is an ordinary person or even a crook is common among followers of new religious movements. even if a follower is presented with undeniable evidence somehow the follower does not comprehend the evidence. the thought is beyond their operational paradigm, beyond obscenity and blasphemy; it is unthinkable. the emperor s new religion copyright 2002 ole wolf page 9 of 30 their ancient scripture (for example, moslems refer to the koran and christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e red, happy days were in store for the child, or if lead-colored, he would have misfortunes. american zen college encyclopedia of occultism& parapsychology. 5th ed. 44 sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. amon according to an ancient grimoire, amon is the great and powerful marquis of the infernal empire. he is represented as a wolf with a serpent s tail, vomiting flame. when he appears in human form, his head resembles that of a large owl with canine teeth. he is the strongest of the princes of the demons, knows the past and the future, and can reconcile friends who have quarreled. he commands 40 legions. amorah quan yin (1950) amorah quan yin is the spiritual name of a contemporary channel of entities from the pleiades

ne, the old assembly s periodical. then in 1994, he created the asatru folk assembly, modeled on the previous assembly. the new assembly continues the beliefs and practices appropriate to the acknowledgment of the ancient norse deities. new local kindred groups have been organized and the annual gatherings revived. as with the former afa, several guilds (special interest groups) have emerged, and wolf age, a periodical for the warrior guild, appeared. the new afa has even gone to court to protect the remains of an ancient man, believed to be caucasoid, discovered in america. as of the end of the 1990s, the revived assembly is still very much a small emerging organization. it may be contacted at p.o. box 445, nevada city, ca 95959. website: http/ www.runestone.org. sources: mcnallen, stephe

f the ancient greek underworld. london: robet hale, 1967. temple, robert k. g. conversations with eternity: ancient man s attempt to know the future. london: rider, 1984. virgil. virgil: the pastoral poems. translated by e. v. reiu. harmondsworth, uk: penguin, 1967. baian (or baianus) son of simeon, king of the bulgarians of 970 c.e, and a mighty magician, who was said to transform himself into a wolf whenever he desired. he could also adopt other shapes and render himself invisible. a primary example of what is termed a werewolf, he is alluded to by jean de nynauld in his book de la lycanthropie (paris, 1615. bailey, alice a(nne (latrobe-bateman (1880.1949) a noted theosophist who later founded her own arcane school of esoteric teaching. bailey was born june 16, 1880, in manchester, engla

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

feld and nicolson, 1991. nesfeld-cookson, bernard. william blake: prophet of universal brotherhood. u.k: crucible, 1987. raine, kathleen. from blake to a vision. dublin: dolman press, 1979. william blake. westport, conn: praeger, 1971. wilke, joanne. william blake s epic: imagination unbound. london: croom helm, 1986. wilson, mona. the life of william blake. london: oxford university press, 1971. wolf-gumpold, kaethe. william blake: painter, poet, visionary: an attempt at and introduction to his life and work. london: rudolf steiner press, 1969. blanchfleur granddaughter of the duke of ferrara and heroine of the old romance florice and blanchefleur, which was popular throughout europe during the sixteenth century, and is probably of spanish origin. blanchfleur and florice (son of the king

omstick witches were said to ride through the air on switches or broomsticks on their nocturnal journey to the sabbat. various other mounts were supposed to be used by witches, including a cleft stick, a staff, a distaff, or even a shovel. these objects were smeared with a special witchcraft ointment before the flight. other witches were believed to make their aerial journeys on such animals as a wolf or a goat. these flights were named transvection by demonologists. sources: robbins, rossell hope. the encyclopedia of witchcraft and demonology. new york: crown publishers, 1959. brotherhood of the ram the brotherhood of the ram was a short-lived satanic group that operated out of an occult booksotre in the los angeles area during the 1960s and 1970s. members reportedly made a pact with sata

thin spiritualist circles, so frequently did they act as controls. spiritualism, in fact, presents one of the earliest attempts to build a positive image of native americans among the european-american public. these controls bore romantic or plain indian names; for instance, north star (gladys osborne leonard, red cloud (estelle roberts, white feather (john sloan, greyfeather (j. b. johnson, grey wolf (hazel ridley, bright eyes (may pepper, red crow (f. f. craddock, black hawk (evan powell, black foot (john myers, red jacket (dr. c. t. buffum) and emily french, old john and big bear (dr. charles b. kenney, hawk chief and kokum (george valiantine, moonstone (alfred vout peters, tecumseh (w. h. powell, and segaske (t. d aute hopper. few native american guides surpassed the fame of white eagl

t family would be by his crest and armorial bearings. along with their names and characters were registered the shapes they were said to adopt. a devil would appear like an angel seated in a fiery chariot or riding on an infernal dragon and carrying a viper in his right hand; or he would assume a lion s head, a goose s feet, and a hare s tail; or put on a raven s head and come mounted on a strong wolf. among other forms taken by demons were those of a fierce warrior, or of an old man with a hawk in his hand riding upon a crocodile. a human figure would arise having the wings of a griffin or sporting three heads, two of them like those of a toad and one like a cat s; or displaying huge teeth and horns and armed with a sword; or exhibiting a dog s teeth and a large raven s head; or mounted u

ld be unacceptable in a modern court, enough was available to convict de rais of infanticide and murder. the exact number of children he killed will never be known, but several hundred were well documented. additional hundreds less so. he was executed on october 23, 1440. he would later be called bluebeard, seemingly because of his black beard that contrasted sharply with his blond hair. sources: wolf, leonard. bluebeard. new york: c. n. potter, 1980. wyndham lewis, w. d. the soul of marshall gilles de rais. london: eyre& spottiswood, 1952. derenberger, woodrow woodrow derenberger, flying saucer contactee and subject of the book visitors from lanulos, claimed to have had a series of strange adventures that began on november 2, 1966. when driving home from parkersville to his suburban home

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, the journal of the societas rosicruciana in anglia. he also studied occultism with frederick hockley (1808.1885. mackenzie s other literary publications include burmah and the burmese (1853, zythogala; or, borne by the sea (a novel, 1872, and the fundamental constitutions of freemasonry (1877. in addition he translated and/or edited schamyl and circassia by f. wagner (1854, fairy tales by j. w. wolf (1855, the marvellous adventures. of tyll owlglass by t. eulenspiegel (1859, the life of bismarck by j. g. l. hesekiel (1870, and bismarck: his authentic biography by g. e. l. von bismarck-schoenhausen. he also edited early issues of a masonic periodical titled kneph in 1881. on april 21, 1873, mackenzie read a paper on eliphas levi to the rosicrucian society (societas rosicruciana in anglia

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

ive knowledge it was believed they conferred and the consequent power and control over man and his destinies. in the middle ages, when an intense belief in angels, saints, and devils flourished, the imagination of the individual was dominated by such beings. a variation on the belief in obsession and possession can be found in the condition known as lycanthropy (the delusion that one has become a wolf, which afflicted large numbers of people in france and germany in the fourteenth and sixteenth centuries. the mania of flagellation took its rise in perouse in the thirteenth century, caused by the panic accompanying an outbreak of the plague. flagellants preached that there was no remission of sins (and dissipation of accompanying disasters such as epidemics) without their self-inflicted pun

n which she reviewed purposive messages through mediums from deceased individuals. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. richmond, zoe. evidence of purpose. n.p, 1938. ridley, hazel (hurd (ca. 1900) american direct voice medium of buffalo, new york. her psychic development began at the age of 18. grey wolf, an american indian control, manifested in trance and declared that the medium would develop voices. she did. the voices were of a curious, whispering quality, coming from her larynx alone with no function of her mouth, lips, or tongue. wilson g. bailey, a physician of camden, new jersey, wrote in his book no, not dead; they live (1923: i filled her mouth with water and then with salt, and st

70 through 1977 he wrote novels while working at an advertising company, becoming account supervisor and vice president. the idea for his novel the wolfen (1978, later made into a successful movie, is said to have arisen from the experience of encountering a pack of feral dogs while walking through central park in new york. his other publications include black magic (1982, the night church (1983, wolf of shadows (1986 (with james w. kunetka, and the consequences of the twentieth strange magazine encyclopedia of occultism& parapsychology. 5th ed. 1500 century (1986. his novel the hunger (1981, notable for the very different twist it gave to the vampire myth, was made into a movie in 1983. strieber has also designed games based on various periods of history, including a game about the late m

eter of berne (peter von freyerz) in simmenthal. jeannette charles was arrested as a sorceress in geneva in 1401, and after torture she admitted evoking the devil. in basel, in 1407, various women from well-to-do families were prosecuted for alleged sorcery in love affairs. in 1423, at nieder-hauenstein, near basel, an alleged witch was condemned after a peasant testified that she had ridden on a wolf. in the valais area in 1428, the bishop of sion headed early systematic persecutions involving torture by secular authorities. some 200 alleged witches were burned. there were many more tortures and burnings throughout the fifteenth century. the records of the judge peter of berne tell of a witch named staedelin in boltingen (lausanne) who confessed after torture to killing seven unborn babie

he was dying. bob was found dead four days later, floating in the river, his skull crushed in, and his legs broken. he had been struck by a train on a bridge and thrown into the water. his bloodstained collar was found on the bridge the morning after the dream. william j. long, in his book how animals talk (1922, produces many examples of a telepathic faculty in animals. he notes that if a mother wolf cannot head off a runaway cub because there is too much distance between them, she simply stops quiet, lifts her head high, and looks steadily at the running cub. he will suddenly waver, halt, whirl, and speed back to the pack. the famous case of the elberfeld horses also suggests that telepathy may operate between animals and humans, and edmund selous, in his book thought transference.or wha

irects the work of the university. associated with the university is a research institute for supersensonic healing energies. last known address: p.o. box 644, 13151 pine st, boulder creek, ca 95006. the unknown (magazine) former british monthly magazine exploring strange phenomena. the first issue, published july 1985, included discussions at a popular level of spontaneous combustion, ley lines, wolf children, lost civilizations, sea serpents, alchemy, and the fatima apparitions. the unknown world (journal) occult and metaphysical journal founded by james elliott and edited by arthur edward waite (1857.1942. eleven issues appeared from august 1894 to june 1895. it was devoted to the occult sciences, magic, mystical philosophy, alchemy, hermetic archaeology, and the hidden problems of scie

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

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

magical religious movement. in composing his images, bruno has been influenced by astrological talismans, but diversifies these with normal mythological figures, or combines the talismanic with classical figures, or invents strange figures of his own. i can give only a few examples. here are some of the images of sol. apollo with a bow and without the quiver, laughing. a man with a bow, killing a wolf, above him a crow flying. a young and beautiful man with a lute. an unfamiliar image. a bearded and helmeted man riding on a lion, above his helmet a gold crown. on the helmet a great cock with a conspicuous crest and ornamented with many colours.1 as can be seen here, ordinary classical images are varied with more magical ones, and this kind of mixture is found in all the lists of images. br

FULL MOON RITUALS

o say, but remembering what it was, she speaks "hey! now i remember" that's it from me, for now. a thousand thank-you to cloud (one of the original fmr moms) for this information! a note on the determination of moons the moons here a determined by the following list, beginning with the first full moon after yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong sun fallow moon blessing, buck, hay, wort barley moon corn, fertile, grain wine moon harvest, singing

ed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong sun fallow moon blessing, buck, hay, wort barley moon corn, fertile, grain wine moon harvest, singing blood moon falling leaf, harvest, hunting, vintage snow moon beaver, dark, fog, mad, shedding, storm oak moon big winter, cold, long night, wolf elder moon blue moon- the thirteenth moon in a solar year, despite the modern notion that even the ancients called it the second moon in a month for our matrifocal ancestors who lived by a lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever mo

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

ultivation. veda and vile will be there, for the conflagration will have been powerless to destroy them. while the flames are devouring all things, two human beings, a female and a male, will be concealed under a hill, where they will feed upon dew, and will propagate so abundantly that the earth will soon be peopled with a new race of beings. during the catastrophe, the sun will be devoured by a wolf, but before her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought

GILBERT THE SORCERER AND HIS APPRENTICE

sign (tt\)thetwelve signs and twelve tribes 45egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites are found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says-'thebeloved of thelordshall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of benjamin are- green, a wolf. these suit the character of (t )partly keen, partly of the nature of jupiter, and partly brutal.ofzebulon (

sruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sig

GNOSTIC HANDBOOK

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

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

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

cycles of the yugas as they apply to the ages of earth (exoteric and esoteric) are important, for they show the state of the earth and its various lifestreams. the yugas show man s degeneration, since they are from the viewpoint of all of humanity. the four yugas show the fall from the golden age, through to the most destructive age; that of iron- this is also known as the kali yuga or age of the wolf. the great year at the same time as the yugas are unfolding and man heads for destruction, the treasury of light is working to offer man the gnosis. a good analogy here would be someone drowning at the sea-side, as he is sinking deeper and deeper into the water, inching closer and closer to death, the lifeguard is struggling harder and harder to save him. as the yugas unfold and exoteric (pop

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

GOETIA LUCIFERIAN

drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elementals, feelings and emotions. understand that this shadow is you, it is the darkness cast down from the bright and illuminated bo

sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself

of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire

dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e. true will. 40 legions of spirits can be summoned and used to defend and encircle the magician. h barbatos barbatos is a spirit which reveals astral grimoires that is methods of initiation which may be found by inspiration via the astral plane. this spirit, who rules 30 legions is an angelick ru

nce to his ability to cause chaos in areas of self-introspection, that which will create a powerful situation for the one who works with this spirit. in other words, furfur can assist or help destroy the self. he may also be commanded with his 26 legions of spirits to create chaos of a somewhat destructive nature in another. i marchosias marchosias is a mighty marquis who appears in the form of a wolf having wings with a serpent s tail, as this spirit appears it vomits flames. marchosias is a werewolf daemon having been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solom

, destroys great walls (of the sorcerer s enemy) and makes waters rough with storms. vine governs 36 legions of spirits, and acts as an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the realm of shades; he may bring one close to various shades of the dead, but often they are not who they claim to be. be cautious but be indulgent with this spirit as well. bifrons may change the place of dead bodies, being the binding of ghosts to various fetishes

where serpents may be seen (knowledge and initiation. volac is also a guardian of the circle, who is a powerful servitor who governs 38 legions of spirits. volac is useful in invocation based on instinctual assumption, specifically to seek out serpents if one seeks one by chance! andras being a great marquis, andras appears as an angel with a head like a black night raven, who rides upon a black wolf and holds a sharp and cruel sword which is covered in purple flames. andras is a spirit and guide of the dead, and of infernal initiation. he teaches the assumption of bestial forms, of lycanthropy and astral transformation. he also sows discords and destroys enemies of the sorcerer. he is a spirit of death, and will slay many by natural means. andras governs 30 legions of spirits and brings

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

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

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

, glacial geology and the pleistocene epoch, 1947, pp. 294-5. 47 ibid, p. 362. 48 earth in upheaval, p. 43; in general, pp. 42-4. 49 ibid, p. 47. joseph prestwich, on certain phenomena belonging to the close of the last geological period and on their bearing upon the tradition of the flood, macmillan, london, 1895, p. 36. 50 on certain phenomena, p. 48. graham hancock fingerprints of the gods 216 wolf and lion, have been found in england, in the neighbourhood of plymouth on the channel.51 the hills around palermo in sicily disclosed an extraordinary quantity of bones of hippopotami in complete hecatombs .52 on the basis of this and other evidence, joseph prestwich, formerly professor of geology at oxford university, concluded that central europe, england, and the mediterranean islands of c

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

he heavens and that the stars, which have come adrift in the sky, are dropping into the void. 3 such celestial imagery, repeated again and again with only relatively minor variations in myths from many different parts of the world, belongs to a category earmarked in hamlet s mill as not mere storytelling of the kind that comes naturally .4 moreover the norse traditions that speak of the monstrous wolf fenrir, and of the shaking of yggdrasil, go on to report the final apocalypse in which the forces of valhalla issue forth on the side of order to participate in the terrible last battle of the gods a battle that will end in apocalyptic destruction: 500 doors and 40 there are i ween, in valhalla s walls; 800 fighters through each door fare, when to war with the wolf they go.5 with a lightness

the finnish hamlet, is also accompanied by the black dog musti .32 likewise, after his return to his estates in ithaca, odysseus is first recognized by his faithful dog,33 and as anyone who has been to sunday school will remember, samson is associated with foxes (300 of them to be precise34, which are members of the dog family. in the danish version of the amleth/hamlet saga, amleth went on and a wolf crossed his path amid the thicket. 35 last but not least an alternative recension of the kullervo story from finland has the hero (rather weirdly) being sent to esthonia to bark under the fence; he barked one year. 36 santillana and von dechend are confident that all this doggishness is purposive: another piece of the ancient code, as yet unbroken, persistently tapping out its message from pl

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

function of which is to calculate precession) could by accident have got themselves so widely imprinted on human culture. but suppose they are not wrong? suppose that a guiding hand really was at work behind the scenes? sometimes, when you slip into santillana s and von dechend s world of myth and mystery, you can almost feel the influence of that hand. take the business of the dog. or jackal, or wolf, or fox. the subtle way this shadowy canine slinks from myth to myth is peculiar stimulating, then baffling you, always luring you onwards. indeed, it was this lure we followed from the mill of amlodhi to the myth of osiris in egypt. along the way, according to the design of the ancient sages (if sellers, santillana and von dechend are right) we were first encouraged to build a clear mental p

33 likewise, mythological and religious texts from all periods of egyptian history assert that the jackal-god anubis ministered to the spirit of osiris after his death and acted as his guide through the underworld.34 (surviving vignettes depict anubis as virtually identical in appearance to upuaut, the opener of the ways) last but not least, osiris himself was believed to have taken the form of a wolf when he returned from the underworld to assist his son horus in the final battle against set.35 investigating this kind of material, one sometimes has the spooky sense of being manipulated by an ancient intelligence which has found a way to reach out to us across vast epochs of time, and for some reason has set us a puzzle to solve in the language of myth. if it were just dogs that kept cropp

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r must be lying ungathered: afzelius's sago-hiifder, welcome as they are, go too much on the plan of extracting the juice from whatever came to hand. norway can hardly be less stocked with legend than sweden, it has moreover its popular lays to shew, into which songs of pit e face. xv the edda have been transmuted, witness the lay of thorns hammer (p. 181) and the solar-lay. in our own day, j. w. wolf is labouring on the popular traditions of belgium, and rob. chambers on those of scotland, with zeal and visible success. the fairy-tale (miirchen) is with good reason distinguished from the legend, though by turns they play into one another. looser, less fettered than legend, the fairy-tale lacks that local habitation, which hampers legend, but makes it the more homelike. the fairy-tale flie

the firmest hold are the three marked in the days of the week as mercury, jupiter, mars; and of these, wuotan stands out the most distinct. jonas, fredegar, paulus diaconus and the abrenuntiatio name him, he towers at the head of ancient lines of kings, many places bear the indelible impress of his name. woedenspanne signified a part of the human hand, as the north named another part' lilf-lisr' wolf-lith, after the god t^r. unexpectedly our 13th centuiy has preserved for us vol. 111. b xviil peeface. one of his names [wish, which lies in abeyance even in the norse system, yet is the one that stands in the closest contact with the women that do the god's bidding, with the wand that unlocks his hoard, with the mantle that carries him through the air, nay, is the only one that puts all thes

g, has altogether the appearance of wuotan, who is eager, we know, to gather souls into his dwelling; and that tailor who hurled the leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to us. the saviour and peter are travelling together, peter has to dress the dinner, and he bites a leg off the roast chicken (wolf's wodana, p. 180; in the latin poem of heriger, belonging to the tenth century, peter is called in so many words head-cook of heaven, and a droll fellow secretly eats a piece of lung off the roast, as in marchen no. 81 brother lustig, travelling with peter, steals the heart of the roast lamb, and elsewhere the landsknecht or the swabian steals the liver. this seems to be all the same myth, fo

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

he wild man and the ivood-ivife. no herdsman will drive cattle out, the flocks and herds are watered in the stable, children fetching the water in earthen vessels from the nearest spring. for the wood-wife the women spin a portion of hair (flax) on their distass, and throw it in the fire as a peace-off'ering to her (hormayr's tyrol 1, 141. the legend of the tvild hunt extends to the ardennes, and wolf in his niederl. sagen nos. 516-7 (con, p. 706) justly lays stress on the fact that the object hunted is usually the boar, that a woodcutter who had taken part in the hunt was a whole fortnight salting hoar's flesh; which reminds us of the hoar of the einheriar (pp. 318, 386, the caro aprina, and the roast boar in the legend of walther (waltharius p. 105; and hackelberg's dream (p. 921) is abo

ll over germany, notably in westphalia, l. saxony, the marks, and further east; no doubt also in switzerland, bavaria and austria. schmeller 1, 33 mentions the loferer jungfrau of salzburg country, and remarks that the story has spread far into bavaria. and the people of friesland, drenthe and the netherlands have just as much to tell of their witten ivijven or juffers in hills and caverns (j. w. wolf no. 212, though here they get mixed up with elvish personages. thiele^s danske folkesagn 4, 33 cites a white woman' den hvide qvinde' of flensburg, who watching a treasure waits for deliverance; and 4, 96 a gold-spinning dame in black dress near veilefjord in north jutland. the swed. hvita qvinna above, p. 955n, seems to be of another kind. sometimes the narrative becomes fuller and like a fa

liesis to the good kind gracious god. the thought is often expressed in roundabout phrases or in adjectives, often enshrined in appropriate appellatives' der nie guot geriet/ who never counselled good, dietr. 40 'der ie tugende storte/ ever thwarted virtue, kolocz. 254; like the edda's* sa er flestu illu rsesr' of loki, sn. 46, or the epic periphrase in reinh. xxxii. xxxvi to describe the fox and wolf as beasts of devilish nature 'dich hat nilit guotes uz gelan 'twas nothing good= the devil) that left us you, dietr. 8-347; as we still say' i have looked for him like notliing good' der ilhele tiuvel, iw. 467(3. nib. 215, 4. 426,4.1892,4. ms. 1, 59 ^ev iihel vient, gregor 2849. the evil foe, evil spirit, evil one; der ubile geist, fundgr. 102, 34. 105, 2. der hose geist 105, 7. nethl. de hoo

lialp-ful, halp-fol, i.e. half-swine as opposed to the full swine ur-fol, the old boar of five years^ not that the god's name is to be explained by the beast's; on the contrary, in both the compounds it has been transferred to the beast, and so preserved; and as phol is paltar, it may now appear less ventm-esome to bring in as belonging here baltero the boar's name in reinardus. a soul-snatching wolf the devil was already to the fathers (greg. m. opp. 1, 1486. in the laws of cnut he is 'se wodfreca werewnlf (schmid. p. 148; ditmar of merseb. p. 253 calls him lupus vorax, and loki's son is fenris illfr; out of mhg. poets i have not noted down a hellewolf, but i hardly doubt their having used it, as simplic. 2, 72 still does hollenivolf. and a slavic name for the devil, pol. wrog, boh. wrah

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

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s are dropt on a giant in the well, and he calls out, drive those hens away, they scratch the sand up there, and make the grains come in my eyes (2, 29- 1 a giantess (g$"gr) named hyrrokin (igne fumata) is mentioned in the edda, sn. 66 on occasion of baldr s funeral: nothing could set the ship hringhorn, in which the body lay, in motion; they sent to the giants, and hyrrokin came riding on a wolf, with a snake for bridle and rein; she no sooner stept up to the vessel and touched it with her foot, than fire darted out of the beams, and the firm land quaked. i also find in a norwegian folk-tale (faye, p. 14, that a giantess (djurre) by merely kicking the shore with her foot threw a ship into the most violent agita tion. eabelais 2 and fischart have glorified the fable of gargantua. it w

ms wintsprout -praut (suchenw. 41, 804, windbrauss (in later writers, as matthesius, windsprauch (schm. 4, 110, have arisen out of the endeavour to substitute some new meaning for the no longer intelligible mythic notion. they say it is a woman snatching up a napkin from the bleaching ground and falling down with it, moneys anz. 8, 278. so in the netherlands the whirlwind is called barende frauw, wolf nos. 518-520 (see suppl. this windvbride is a whirlwind, at which our mythology brings the highest gods into play. even wuotan s furious host/ what is it but an explanation of the stormwind howling through the air? the ohg. ziu, turbines, we have traced to zio, pp. 203. 285; and the storm-cloud was called maganwetar (p. 332 last 1. but the whirlwind appears to be associated with phol also (pp

lo 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. hesychius, d/a/)6s 6 poppas. 2 wackernagel on ablaut (vowel-change) p. 30. eustathius on the ii. 87. 15 rom. wind. stoem. 635 notker translates uberfloug die vettacha dero w

shed-for wind proceeded: aios ovpos, od. 5, 176. wuotan (the all-pervading, 1 sup. i, 282. praetorius s weltbeschr. 1, 429: at bamberg, when a violent wind was raging, an old woman snatched up her mealsack, and emptied it out of window into the air, with the words: dear wind, don t be so wild; take that home to your child! she meant to appease the hunger of the wind, as of a greedy lion or fierce wolf. 2 forniots sefar= sea and wind, ssem. 90b. wind. stoem. 637 p. 630) makes the wish-wind, oska-byrr, p. 144. what notion lies at the bottom of wolfram s making juno give the segels luft/ sail-wind (parz. 753, 7? again in parz. 750, 7 and 766, 4: juno fuocte (fitted) daz weter, and segelweter. the fruit ful breeze that whispers in the corn was due to fro and his boar, pp. 213-4. an on. name of

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

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

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

sprecende? and the other answers: ic j?e secge, sanctus petrus/ the nialss. cap. 158 p. 275 contains a spell to save from the power of the watersprite: runnit hefr jiundr fcinn, petr postoli, till roms tysvar (twice, ok mundi (would) renna it j?rr3ja sinn, ef j?u leyfdir (see suppi. among wild beasts of the wood were some that men regarded with awe, and treated with respect: above all, the bear, wolf and fox. i have shewn that it was an ancient and widespread custom in europe to bestow names of honour on these three (reinh. p. iv. ccvii. 446, 2 and that with our ancestors the bear passed for the king of beasts (p. xlviii. seq. ccxcv. a doc. of 1290 (lang s reg. 4, 467) presents the surname chuonrat der heiligbar; with this connect the name halecbern (trad. corb. wig. 268, the on. hallbior

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

HAMIL THE ROSICRUCIAN SEER

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

HANDBOOK OF EGYPTIAN MYTHOLOGY

952; bd 15 wadjyt (wadjet, ouadjet, uto) wadjyt was the cobra goddess of lower egypt. see also two ladies wepwawet (upwaut) wepwawet was a jackal god whose name means the opener of the ways. he was most commonly shown as a standing jackal on a standard. standards of this type were carried before the king on ceremonial occasions and into battle. wepwawet s animal form was later reinterpreted as a wolf, and his cult center at modern assiut was named lykopolis (wolf-town) by the greeks. wepwawet may originally have been a title of the archaic jackal god sed. the heb sed, the great festival at which the king of egypt renewed his strength and power, was named after this deity. egyptian kings were identified with wepwawet, the swift-roving jackal, when they defended their borders, so during the

HELENA BLAVATSKY NIGHTMARE TALES

ou old fiend from hell" he cried, in hoarse and trembling tones. he violently shut down the self-raising lid, and while firmly pressing his left hand on it, he seized with theright a piece of rosin from the table and drew on the leather-covered top the sign of the six pointed star--the seal used by king solomon to bottle up the rebellious djins inside their prisons. a wail, like the howl of a she-wolf moaning over her dead little ones, came out of the violin-case "thou art ungrateful. very ungrateful, my franz" sobbed the blubbering "spirit-voice "but i forgive. for i still love thee well. yet thou canst not shut me in. boy. behold" and instantly a greyish mist spread over and covered case and table, and rising upward formed itself into anindistinct shape. then it began growing, and as it

HP LOVECRAFT A DARK LORE

n, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i could trace the sinister outlines of some of those low mounds which characterized the lightning-pierced region. history had led me to this archaic grave. history, indeed, was all i had after everything else ended in mocking satanism. i now believed that the lurking fear was no material being, but a wolf-fanged ghost that rode the midnight lightning. and i believed, because of the masses of local tradition i had unearthed in search with arthur munroe, that the ghost was that of jan martense, who died in 1762. this is why i was digging idiotically in his grave. the martense mansion was built in 1670 by gerrit martense, a wealthy new-amsterdam merchant who disliked the changing order under brit

r reading had given me; that ominous item in the annals of morbid horror which tells of the creature jacques roulet, of caude, who in 1598 was condemned to death as a daemoniac but afterward saved from the stake by the paris parliament and shut in a madhouse. he had been found covered with blood and shreds of flesh in a wood, shortly after the killing and rending of a boy by a pair of wolves. one wolf was seen to lope away unhurt. surely a pretty hearthside tale, with a queer significance as to name and place; but i decided that the providence gossips could not have generally known of it. had they known, the coincidence of names would have brought some drastic and frightened action- indeed, might not its limited whispering have precipitated the final riot which erased the roulets from the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

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

HP LOVECRAFT THE LURKING FEAR

n, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i could trace the sinister outlines of some of those low mounds which characterized the lightning-pierced region. history had led me to this archaic grave. history, indeed, was all i had after everything else ended in mocking satanism. i now believed that the lurking fear was no material being, but a wolf-fanged ghost that rode the midnight lightning. and i believed, because of the masses of local tradition i had unearthed in search with arthur munroe, that the ghost was that of jan martense, who died in 1762. this is why i was digging idiotically in his grave. the martense mansion was built in 1670 by gent martense, a wealthy new-amsterdam merchant who disliked the changing order under britis

HP LOVECRAFT THE NAMELESS CITY

on the frescoed walls and ceiling. with matchless skill had the artist drawn them in a world of their own, wherein they had cities and gardens fashioned to suit their dimensions; and i could not help but think that their pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. these creatures, i said to myself, were to men of the nameless city what the she-wolf was to rome, or some totem-beast is to a tribe of indians. holding this view, i could trace roughly a wonderful epic of the nameless city; the tale of a mighty seacoast metropolis that ruled the world before africa rose out of the waves, and of its struggles as the sea shrank away, and the desert crept into the fertile valley that held it. i saw its wars and triumphs, its troubles and defeats

INDUCTION CHARM AND THE INITIATION

nd by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me, shelter me on the witching way th

INVOCATION OF THE ADVERSARY

nge and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself

ISIS UNVEILED

ds assembled from the four cardinal points of the worid. they warbled and applauded eveiy sentence; they sang a holy mass in chorus; finally tbey dispersed to carry the glad tidings all over the universe. a grasshopper, profiting by the absence of the holy virgin, who generally kept company with the saint, remained perched on the head of the "blessed one" for a whole week. attacked by a ferocious wolf, the saint, who hod no other weapon but the sign of the cross which he made upon himself, instead of running away from his rabid assailant, b^pn arguing with the beast. having imparted to him the benefit to be derived from the holy religion, st. francis never ceased talking until the wolf became as meek as a iamb, and even shed tears of repentance over his past sins. finally, he "stretched hi

imparted to him the benefit to be derived from the holy religion, st. francis never ceased talking until the wolf became as meek as a iamb, and even shed tears of repentance over his past sins. finally, he "stretched his paws in the bands of the saint, followed him like a dog through all the towns in which he preached, and became half a chris- tian* wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned christians! these two anecdotes, chosen at random from among hundreds, if rivaled are not surpassed by the wildest romances of the pagan thau- maturgists, magicians, and spiritualists! and yet, when pythagoras is said to have subdued animals, even wild beasts, merely throu^ a power- ful mesmeric influence, he is pronounced by one-half of the catholics a 152 see the lumtite

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form and void, but cradle of possibilities, end being taken as synonymous with beginning. it is sab, or saturn, whose mark is, and who is both masculine and feminine sex being indifferent to this divine abstraction, whose face is masked in darkness. lykos wolf, lyk light; whence comes lux (volney, 1st english edition, 1792, p. 378. je and v are of tartar origin. it is probable that st. john s college at cambridge is the domus templi of the round church of the templars there. the present st. john s is only of modern foundation. there is annexed to, or connected with, this church an almshouse called bede s house, the name of which has puzzled all the

KETAB E SIYAH

other, greatest outermost, each coming to three cusps, the central highest. and from the base fell a tear of blood, representative of that blood spilt that the nephilim race might then be born, shaped of my liver-flesh cut from my frame. flanked by two horned beasts was the sigil, guarded. upon its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having entered from the northern portal, before the altar with a bowl of wine, pouring out in sacrifice to ishtar that the year's harvest might be most copiou

history. great armies of the north came across the alps as once had carthage and wrought on rome that same fate as rome had wrought on shalem and, before that time, on great kart-hadasht. goths and huns and vandals all cast down the walls of rome and the glory of gabriel was cast back to the east. gabriel looked upon the fallen walls of rome and wept and raged and recalled those ancient words of wolf-suckled romulus "none shall leap my walls and live" now was rome broken upon the rocks of history and the teutons leapt the walls. the flood of time's river washes all away to make pure the land for those to come that empire of my children, bound to none. gabriel swam against time itself but he knew it not. earth and heaven were in agitation, famine, plague, comets and the shaking earth all p

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

isdom of kabbalah grants all the above to anyone who truly seeks it. this book is based on talks given by the author and compiled by his students. 14 15 kabbalah meets quantum physics 16 a unique scientific conference was held in san francisco, california in march, 2005, introducing kabbalist rav michael laitman, phd and quantum physicists william tiller, phd, dr. jeffrey satinover, and fred alan wolf, phd. all three scientists participated in the docudrama hit, what the bleep do we know? the theme of the conference was quantum physics meets kabbalah. this fascinating conference consisted of intense closed discussions and public presentations. following the introduction of the participants, dr. laitman gave an overview of kabbalah, explaining the structure of reality and how the substance

er materials science and engineering professor at stanford university. he has published more than 250 scientific publications, including several books. his primary books are some science adventures with real magic; conscious acts of creation: the emergence of a new physics; science and human transformation: subtle energies, intentionality and consciousness. f r e d a l a n wo l f, p h d fred alan wolf, phd in theoretical physics from ucla, is a lecturer and a quantum physicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were translated into several languages. among his books are: taking the quantum leap: the new physics f

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me. azazel" 3) visualize a man with the head of a cat vaporizing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr let

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

guarded music studios at which priests of the devil conduct dark rituals for every master disk. ten demons are assigned to each record album to insure that it has the desired effect. in the tract angels? satan notes that, my music pushes murder, drugs, free sex, suicide, to destroy country, home and education. and man. is it doing it! chick seems to feel that christian rock music is even worse a wolf in sheep s clothing, designed to trick unsuspecting christians into turning off the straight and narrow path onto the highway to hell. in the same tract, satan exclaims, who do you think started christian rock? i did! although these are but a few of the cultural phenomena exposed to chick s one-dimensional analysis, enough has been said to convey the sense of his ministry.at the time of this

highways 49 and 61 in clarksdale) on the other hand, house and other musicians who knew johnson would profess to know nothing of the story when interviewed by blues researchers decades later. johnson took up residence in the arkansas delta town of helena, where local and itinerant blues musicians, including such destined-to-be seminal performers as rice miller (aka sonny boy williamson ii, howlin wolf,memphis slim, and elmore james, regularly played in the many nightclubs and juke joints. from his base in helena, johnson traveled and sang throughout arkansas and mississippi, often in the company of the young robert lockwood jr, with whose mother johnson was living at the time and who was himself destined to become a well-known bluesman. johnson, a compulsive traveler, was soon rambling all

his does not amount to much. skeptical blues writer gayle dean wardlow points out that hell hound on my trail was almost certainly a song johnson made up in the studio in order to make a few extra dollars, and had no larger meaning. there is little evidence that it was part of his live repertoire. he also suggests that johnson borrowed the hellhound image from j. t. smith s 1931 recording howling wolf blues no. 3. less plausibly, wardlow who seems unaware of the black-dog tradition argues that to johnson, the hellhound represented law-enforcement authorities on his trail. on the other hand, another blues scholar, jon michael spencer, thinks that the devil references amount to no more than a genuine consciousness of sin (spencer 1993. the devil was a frequent image in blues recordings of th

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

e group as a whole. rather, the satanic reds political philosophy springs from the new deal politics of american president franklin roosevelt. 240 the satanic rites of dracula tani jantsang is best known as the coauthor of eleven historical monographs on the world s many manifestations of the left-hand path. she formed the satanic reds along with a few others, including noted danish satanists ole wolf and hr.vad. her reputation within the satanic community, along with free membership, gave satanic reds all the fuel it needed to become one of the larger organizations of satanists in the world when it went online in 2000. still, satanic reds turns as many people away as it invites in. some within satanism look with absolute bewilderment at the satanic reds. especially in post cold war americ

all child, is sealed inside the cavity of a disemboweled animal and rebirthed by her cultic captors during a ceremony. a preschool class is systematically sexually, emotionally, and physically abused by part of a nationwide, nearly invincible network of satanic pedophiles and pornographers. a young girl is thrown into an electrified cage with wolves and ritually tortured to deliberately produce a wolf personality, part of her multiple personality disorder (mpd. bob passantino and gretchen passantino stories like these were not only circulating, but were actually being taken seriously during the late 1980s and early 1990s at the peak of the satanic ritual abuse (sra) scare (sometimes referred to as the satanic panic. during these years, the reality of a vast, underground network of evil sat

LIBER 777

codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a staff and wrapped in a mantle santal flav srorus mastick 22 a man riding on an ass, preceded by a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gaxisphilium 26 a man holding a book which he opens and shuts assafoe tida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bi

e a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table of correspondences 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25

rpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a l

and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table of correspondences 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as co

LIBER CORDIS CINCTI SERPENTE

s from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf fs bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the lig

LIBER LXVII THE SWORD OF SONG

th day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dream; the nineteenth day, a nightmare; the twentieth day, a wolf, black-muzzled; the twenty-first day, a sorrow; the twenty-second day, a bundle of herbs; the twenty-third day, a piece of camphor; the twenty-fourth day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of th

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

his historical theory therefore must have been that shamanism originated with odin and was lost by the scandinavians upon conversion to christianity but was retained by the sami, who were unconverted in his time. in chapter 8 snorri writes that odin established various pagan customs, primarily cremation funerals, but also various sacrifices. in chapter 9 odin dies, not in the jaws of a monstrous wolf but of old age. he has himself marked with the point of a spear and gathered for himself all the warriors felled by weapons. he said he wished to go to godheim or godheimar, and from this the swedes concluded, according to snorri, that odin had gone to ancient asgard and would live there until eternity. gbelief in odin and calling on him grew up anew. h snorri must have imagined that godheim

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

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

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

to trudge forward; but the wielders of the helmet flames of hropt [odin] felled her mount. snorri has more detail. he adds several gods to the list of those who attended, and he makes sense out of the stanza with the giantess in it by stating that the funeral ship could not be launched and that the gods therefore sent to jotunheimar for that ogress who was called hyrrokkin. gshe arrived riding a wolf with poisonous snakes for reins, and when she dismounted, odin called to four berserks to look after the horse, and they could not hold it unless they killed it. then hyrrokkin went to the prow of the ship and shot it forward at the first try so that sparks leapt out of the runners and all the lands shook. h thor was enraged and would have killed her had the gods not pleaded for amnesty for h

pattern in the ashes, kvasir understands the potential it represents, and the asir pursue loki with a net. twice he evades them, but on the third try he attempts a leap over the net and deities, themes, and concepts 67 thor grabs him by the tail, which is why salmon to this day are thin by the tail. the asir take loki to a cave, where they bind him to the rock. they change one of his sons into a wolf and have it tear the other to pieces. they suspend a poisonous snake over him, dripping venom. his wife sigyn catches the venom in a pot, but when she goes to empty it the venom falls onto his face, and his writhings cause earthquakes. saxo grammaticus has a rather different story of baldr fs death and the aftermath. hotherus, the foster son of king gevarus, and balderus, the son of othinus a

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

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

s himself: gthey are called wolf-skins/ who in battle/ carry bloody shields/ they redden spears/ when they come to battle h (stanza 21a. according to chapter 9 of vatnsdala saga, one of the sagas of icelanders, probably composed in the years just before 1280, harald fairhair had berserks on board his ship who were called ulfhednar; they wore wolfskins and defended the prow. the connection between wolf-skins and berserks supports one of the suggested etymologies for medieval icelandic berserkr, namely, gbear-shirt, h and this etymology is ordinarily mentioned in light of such warrior-animal amalgamations as those on the torslunda helmet plates from sweden, which suggest warriors wearing animal skins, masks, or both. adherents of this etymology see deities, themes, and concepts 75 a connecti

LUCIFERIAN SORCERY

ford and nox umbra by same author. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the s

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 know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery

alling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza nalaia sroha 20 eastern guardian of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte mag

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

rian 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 know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

arge the alexandrian serapis. from mosaize historie der hebreeuwse kerke. serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. the first head--that of a lion--signified the present; the second head--that of a wolf--the past; and the third head--that of a dog--the future. the body with its three heads was enveloped by the twisted coils of a serpent. figures of serapis are occasionally accompanied by cerberus, the three-headed dog of pluto, and--like jupiter--carry baskets of grain upon their heads. p. 28 the christian era. in a.d. 385, theodosius, that would-be exterminator of pagan philosophy, issued h

of transmigration as disseminated by pythagoras, there are differences of opinion. according to one view, he taught that mortals who during their earthly existence had by their actions become like certain animals, returned to earth again in the form of the beasts which they had grown to resemble. thus, a timid person would return in the form of a rabbit or a deer; a cruel person in the form of a wolf or other ferocious animal; and a cunning person in the guise of a fox. this concept, however, does not fit into the general pythagorean scheme, and it is far more likely that it was given in an allegorical rather than a literal sense. it was intended to convey the idea that human beings become bestial when they allow themselves to be dominated by their own lower desires and destructive tenden

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

iated with the principle of evil, because of the mournful discordance of its howl and the viciousness of its nature. in scandinavian mythology the fenris wolf was one of the sons of loki, the infernal god of the fires. with the temple of asgard in flames about them, the gods under the command of odin fought their last great battle against the chaotic forces of evil. with frothing jowls the fenris wolf devoured odin, the father of the gods, and thus destroyed the odinic universe. here the fenris wolf represents those mindless powers of nature that overthrew the primitive creation. the unicorn, or monoceros, was a most curious creation of the ancient initiates. it is described by thomas boreman as "a beast, which though doubted of by many writers, yet is by others thus described: he has but

d upon which a butterfly alights. here isis is in the form of an upright triangle and the vases have become shallow cups. the elements of water and earth under her feet represent the opposites of nature sharing impartially in the divine abundance. the eighteenth numbered major trump is called la lune, the moon, and portrays luna rising between two towers--one light and the other dark. a dog and a wolf are baying at the rising moon, and in the foreground is a pool of water from which emerges a crawfish. between the towers a path click to enlarge a card from the mantegna pack. from taylor's the history of playing cards. among the more curious examples of playing cards are those of the mantegna deck. in 1820, a perfect deck of fifty cards brought the then amazing price of eighty pounds. the f

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

s and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is

e. also he will wittingly urge love between man and woman. he can raise lightnings and thunders, blasts, and great tempestuous storms. and he giveth true answers both of things secret and divine, if commanded. he ruleth over 26 legions of spirits. and his seal is this, etc (35) marchosias- the thirty-fifth spirit is marchosias. he is a great and mighty marquis, appearing at first in the form of a wolf18 having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this

t he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc. 18 in one codex of the seventeenth century, very badly written, it might be read "ox" instead of "wolf- trans [for me he appeared always like an ox, and very dazed.-ed (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits

ive true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great duke, and appeareth at first like

MICHAEL FORD A RITE OF THE WEREWOLF

black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. ford 2 the book of werewolves by sabine baring-gould, 1865 smith, elder and co. london 3 potatoes3

inations. some could use fat and mix into an ointment which is smeared on the genital area or anus, which has a detailed amount of blood vessels. this would enter then the bloodstream. in the book demonomanie (1580) bodin wrote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amoun

pe robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and

dients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such

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

form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly, having a belt made of wolf skin or possibly even fake wolf fur. the point is that the imagination may be excited to allow this mental transformation to begin. you must visualize your chosen form, how it looks and different stages of transformation and how you may hold them in certain points of shape changing, for various purposes. you first begin your chant, holding it slowly and allowing the power of this atavism to t

ropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic dragon form, a state of being in which the witch has begun a selftransformative state into a deep communion with ahriman and tiamat the druj of darkness who by their isolation and individual

dividual beings, bring the gift of the black flame to those who seek to be like them. in such an instance, focus your journey to arezura, or hell (a secret meeting place of witches) and record your results upon waking. notice the beings you meet and all that is revealed to you. the methods of using a bone or charm designated through ritual practice and meditative awakening shall be something of a wolf-skin which activates mental 6 transformation. a key to this is given in the black mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in t

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

MICHAEL FORD WITCHMOON

generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, b

ved inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably normal life. in the night however this vampire would physically enter sleep and its spirit would rise as what was called varcolaci. the undead spirit is able to rise towards the night sky, in the form of a small dragon or wolf with many heads, to drink blood from the moon. the varcolaci are also able to haunt villages and drain astral life force and blood from the sleeping. the varcolaci vampire is quite powerful on the astral plane, being able to haunt the night in many forms, depending on the primal urge and desire. further explanations and developments of this form are discussed in later chapters of this book. d

the dark arms of the black eagle and thanatos. proceed with caution. when i began focusing on the archetypes and symbols of vampirism i began drawing connections to the system of shape shifting according to the nature of the vampire presented. for example, a tale of female vampires would give them the astral form of a cat, an owl or raven. many male vampires would take the astral assumption of a wolf or bat. it was said that vampires may take the form of mist or fog, this connection obviously comes from the ability to assume a mist form on the astral plane. if certain points of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and

found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were r

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

uld attain a mental-shamanistic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their culture and family. they fought in harmony with nature. there was however a shadowside within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm's everlasting hunger for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf

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

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

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

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ead:then saw she wade in heavy streams, men foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each others blood.hard is the world, sensual sin grows huge. these are the sword-ages, axe-ages, shields arecleft in twain, storm-ages, murder-ages- till the world falls dead. the norse legends tell of the great winters of wind, sword, and wolf whichdescended upon the earth: the second winter is called the winter of the sword. those of mankind left alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atlantis, alien visitation, and genetic manipulation39 the world falls dead their adversarial presence was termed the midgard serpent: the midgard serpent blows so much pois

, and genetic manipulation39 the world falls dead their adversarial presence was termed the midgard serpent: the midgard serpent blows so much poison that the whole sky and sea are splattered with it. strange flying craft bringing destruction are described: the mighty flood frees the ship known as naglfar, a vessel that the giants were so long inbuildingloki steers the ship of hel with the fenris wolf aboard.they also 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

etic manipulation193 appendix b: book abstracts the destruction of atlantis by ignatius donnellygeologists claim that remains of man in europe go back to 500,000 years. the desolation of humansand how did mankind come to be reduced to a handful? if men grew, in the first instance, out of bestialforms, mindless and speechless, they would have propagated and covered the world as did the bear andthe wolf. but after they had passed this stage and had so far developed as to be human in speech andbrain, some cause reduced them again to a handful. what was it (p. 194)the birthplace of mankindthe original birthplace of the human race who shall tell? it was possibly in some region now under theocean, as professor winchell has suggested; there he was evolved during the mild, equable, gentle, plen-ti

MICHAEL W FORD THE VAMPIRE GATE

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

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

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

we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-mastery and predatory spirituality, we become a part of the force we call the dragon. it answers through us. through the nightside, the luciferian through will and practice, can shiftshape, to hunt amoung the shadows. the forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctri

avistic knowledge through dreams with these demons, also draining emotions from others when sleeping. shelhabiron leo (july 23 august 22 -fixed fire spirits whose colors are fiery, yellow and they appear as merciless wolves and jackals, howling among flames and seeking to devour those in their path. master these spirits by evoking shelhabiron and entering the nightmare, visualize your devouring a wolf and its blood, using a belt made of its skin. you can transform yourself accordingly and rise up as a beast. tzephariron virgo (august 23rd september 22nd -mutable earth earth colors, dark forest greens, tan, and their form is partially living yet decaying corpses and 58 zombie like ghouls. these are the corrupted spirits of the shades of the dead. drink from these corpses in the dream and ga

hadow of astwihad to grow strong. 73 working: use a symbol of varcolaci-astovidad sigil the very symbol of nightmare vampyrism, when the astral body becomes cloaked in darkness. envision this symbol, the vampiric shades encircling you and your astral body transforming into a great bestial shadow. envision the form you wish a collection of specific animals you may wish batlike wings, the head of a wolf covered in shadow, burning yellow eyes, a corpse like visage or skeleton face, dog like legs which are silent when walking, etc. make your form as terrible and equally as useful as you wish. many of its attributes should be relating to how you will travel or what you intend to do in the nightmare. recite the nirang-i aharman adar sama to focus before the working. no ceremonial structure is ne

us daemon of shadow and darkness. it was she who awoke ahriman from his great slumber, that which no other sorcerer, wizard, witch or demon could do. jeh-az is the sexual and inspiration drive which causes movement, friction and change. jeh and az represent predatory spirituality, the hunger for continued existence. khrafstra [avestan/pahlavi] beast, representing a dev (demon) on earth, scorpion, wolf, fly, bat, serpent, lizard, toad and any creation of ahriman. left hand path the antinomian (against the current, natural order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self)

MICHAEL W FORD NOX UMBRA

ithout self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can

f moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisd

of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depicted three wolf teeth surrounded by a dragon(leviathan, ahriman. the history of bram stoker's novel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by raymond t. mcnally, stoker had an original manuscript of the novel which was later deleted, which was published in 1807. the character harker traveled from munich to a isolate are

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

e with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vamp

n and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies o

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

hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create

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

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

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 important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widd

MORALS AND DOGMA

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

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

; and even in their commonest and homeliest application, these virtues belong to the character of a perfect master. idleness is the burial of a living man. for an idle person is so useless to any purposes of god and man, that he is like one who is dead, unconcerned in the changes and necessities of the world; and he only lives to spend his time, and eat the fruits of the earth. like a vermin or a wolf, when his time comes, he dies and perishes, and in the meantime is nought. he neither ploughs nor carries burdens: all that he does is either unprofitable or mischievous. it is a vast work that any man may do, if he never be idle: and it is a huge way that a man may go in virtue, if he never go out of his way by a vicious habit or a great crime: and he who perpetually reads good books, if his

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

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

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

passes through the centre of it. when aldebar n rose in the east, the three kings in orion followed him; and as taurus set, the scorpion, by whose sting it was said orion died, rose in the east. orion rises at noon about the 9th of march. his rising was accompanied with great rains and storms, and it became very terrible to mariners. in bo tes, called by the ancient greeks _lycaon, from _lukos_ a wolf, and by the hebrews, caleb anubach, the barking dog, is the great star arcturus, which, when taurus opened the year, corresponded with a season remarkable for its great heat. next comes gemini, the twins, two human figures, in the heads of which are the bright stars castor and pollux, the dioscuri, and the cabiri of samothrace, patrons of navigation; while south of pollux are the brilliant st

cterizes as a warrior, chief of his army. cancer, in which are the stars termed _aselli, or little assess, is the device of the flag of _issachar, whom jacob compares to an ass. capricorn, of old represented with the tail of a fish, and called by astronomers the son of neptune, is the device of _zebulon, of whom jacob says that he dwells on the shore of the sea. sagittarius, chasing the celestial wolf, is the emblem of _benjamin, whom jacob compares to a hunter: and in that constellation the romans placed the domicile of diana the huntress. virgo, the domicile of mercury, is borne on the flag of _naphtali, whose eloquence and agility jacob magnifies, both of which are attributes of the courier of the gods. and of _simeon_ and _levi_ he speaks as united, as are the two fishes that make the

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

MOTTA MARCELO THE COMMENTARIES OF AL

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

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ntured to trust his hospitality, resolved to murder him. before executing this wicked design, however, he decided to put zeus to the test, and having killed a boy for the purpose, placed before him a dish containing human flesh. but zeus was [38]not to be deceived. he beheld the revolting dish with horror and loathing, and angrily upsetting the table upon which it was placed, turned lycaon into a wolf, and destroyed all his fifty sons by lightning, except nyctimus, who was saved by the intervention of gaa. jupiter. the roman jupiter, who is so frequently confounded with the greek zeus, is identical with him only as being the head of the olympic gods, and the presiding deity over life, light, and aerial phenomena. jupiter is lord of life in its widest and most comprehensive signification, h

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

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

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

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

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

PHILIP NEIL MYTHS LEGENDS EXPLAINED

wilderness. utnapishtim told him that death was like sleep; it comes to all, and is not to be feared. he then told him the story of the flood. which of your lovers did you ever love forever. there was tammuz. for him you decreed wailing, year after year. you loved the many-colored roller but you struck and broke his wing. you have loved the shepherd of the flock. you struck and turned him into a wolf. gilgamesh refuses ishtar the flood utnapishtim, the only man to survive the great flood sent by the gods, had lived in the city of shurrupak, where he served the god ea. the city and the gods grew old, and the goddess ishtar caused such strife among men that the gods could not sleep for the noise. so enlil, god of earth, wind, and air, said, let us loose the waters on the world, and drown th

ng dido and aeneas together, she hoped to prevent this. the founding of rome romulus and his twin brother remus were the sons of aeneas descendant rhea silvia, a vestal virgin, and mars (ares, the god of war. at their birth, their mother s evil uncle amulius (who had deposed her father) killed her and threw the boys into the river tiber. luckily, they were carried ashore and cared for by a female wolf until they were found by faustulus, one of the old king s shepherds. when the boys grew up, faustulus told them their history and they killed amulius and restored their grandfather to the throne. then they decided to build a city on the tiber. they each climbed a hill and sought omens from the gods as to which of them should rule it. romulus, having seen 12 vultures to remus six, was favored

ng the water of oblivion so that they would forget their former lives and be born again. anchises showed him a parade of souls who would be born again as great romans, including romulus and the roman emperors. this bronze statue used to stand on the capitoline hill in rome, where romulus saw the 12 vultures and began to make the city boundaries. it shows romulus and remus being suckled by the she-wolf. wolves were said to have connections with the god of war, so it is possible he sent her purposefully to rescue his children. the wolf dates from the fifth century bce but the children are later additions. she-wolf romulus and remus the norse gods 68 the norse gods o din the chief god, or all-father of the norse gods and his brothers, vili and ve, created the world from the body of the first

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

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

shire village of abbots bromley. one set of the reindeer horns worn by the dancers has been carbon dated to around 1000 ce. boar boars had cult significance for the celts from early times. one gaulish god is actually called moccus, pig, and a boar and serpent accompany depictions of the north british god veteris. a boar was the first convert of the irish st. ciaran, followed by a fox, a badger, a wolf, and a stag. it has been suggested that this shows the old mythology being assimilated into the christian tradition. the mother goddess celtic mythology abounds in strong women, and the worship of a mother goddess seems to have been basic to celtic culture from neolithic times. many dedications are to the matres, a triple mother goddess, shown with symbols of life and abundance, but also asso

PHOSPHORUS

and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness of the oceans, i do summon thee to behold my path! i seek thou crooked serpent of which i shall walk with in the timeless arena of thy being! i seek to pa

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

g their era. before abraham was born, z feir anpin and nukva did not couple, for in those days, z feir anpin was in the gnursing h-stage and still consisted only of the six extremities [mature] intellect had not yet entered it. and as is known, the drop of gmale water h [i.e, semen] can be elicited only from the mind. therefore, there was until then no coupling of z feir anpin and nukva. as rabbi wolf ashkenazi points out, the arizal is here referring to face-to-face coupling, since in order for the world to exist there has to be at least some type of coupling, however superficial, between z feir anpin and nukva. by way of analogy: if a married couple are not attuned to each other (let fs say, because they are distracted by the exigencies of their careers/occupations) and their love for ea

ies of z feir anpin are its four original mentalities (chochmah, binah, and the two aspects of da fat.the source of chesed [attraction] within da fat and the source of gevurah [repulsion] within da fat) and its three secondary mentalities (simply chochmah-binah-da fat) that it acquires when it ascends into ima and is vested inside netzach-hod-yesod of ima. 3 as alluded to in the comments of rabbi wolf ashkenazi on this passage. the arizal on parashat lech lecha 70 alternatively, netzach-hod-yesod of abba becomes vested in the chochmah-binah-chesed-gevurah of z feir anpin, while the netzach-hod-yesod of ima becomes vested in the chochmah-binah-da fat of z feir anpin. the first verse in parashat vayeitzei is gand jacob went out from beersheba and went to haran. h4 there are in z feir anpin t

t a protective wall about him, about his household, and about everything he owns from all around? c send forth your hand and touch everything that is his, and see if he does not blaspheme you to your face! f so g-d said to satan, eeverything that is his is hereby in your hand c. f h11 the parable our sages use to explain this is as follows: a shepherd once was tending his flock next to a river [a wolf attacked the flock, and the shepherd threw it a lamb to divert its attention from the rest of the flock.]12 now, in the parable, the wolf would certainly be satisfied with one sheep, for he has no desire to eat the whole flock! but in the analogous case, samel was accusing the entire jewish people, saying gthese are idol-worshippers and those are idol-worshippers! h how, then, would he be sat

s is also the numerical value of haran [chet-reish-nun, 258. 3 x 86= 258; 258+ 1= 259. it follows that the yesod of ima in the state of mature mentality extends only as far as the chest of z feir anpin. ima fs drive for self-actualization ends once it has become the intellect of the emotions. 1 genesis 28:10. 2 the original text of sha far hapesukim has here: g cwhich is his binah, h but as rabbi wolf ashkenazi points out, this is difficult to understand, because elsewhere the arizal clearly states that only in arich anpin is binah situated in the throat. the corresponding passage in likutei torah, in fact, does not mention that the throat is the location of binah. the arizal on parashat vayeitzei 142 however, the yesod of abba, which is male and longer, extends further down, down to the l

es, g[bela ben be for] ruled in edom c, h not repeating the words gthe land of. h gthe land of edom h signifies nukva of z feir anpin, which is called gthe land, h while gedom h [by itself] refers to z feir anpin, since [esau, who is edom] is parallel to jacob, as it is written, ghe is esau, the father of edom. h6 as we know, jacob personified z feir anpin. 4 ecclesiastes 7:24. 5 comment of rabbi wolf ashkenazi. 6 genesis 36:43. in genesis 36:1 and 36:8 it is stated explictly that gesau is edom. h the arizal on parashat vayishlach (2) 168 the torah describes the kings who ruled in z feir anpin; it is therefore written g[bela ben be for] ruled in edom h [and not g cin the land of edom h] in order to indicate that these states of stringent judgment existed in z feir anpin itself. these kings

vested in nukva, the yesod of z feir anpin is situated at the lower extreme of tiferet of nukva.7 secondly [he said] gtheir source includes loving-kindness and mercy, so they will have mercy on you, and you need not be afraid. h chesed and tiferet are loving-kindness and mercy, respectively. 4 exodus 20:5, 34:14; deuteronomy 4:24, 5:9, 6:15. 5 genesis 37:13. 6 joshua 4:5, et al. 7 gloss of rabbi wolf ashkenazi. the arizal on parashat miket 210 but, they did not act according to jacob fs assumption, but instead gthey found [joseph] in dotan, h8 i.e, related to him with the attribute of strict judgment. in the end, however, reuben, who personified the right arm, had mercy on him,9 but this did not help since he was a lone voice. dotan is related to the word din, gjudgment. h gthey cast him

en, g[and you shall place] showbread on the table before me continuously. h8 for this reason also it was always warm, as it is written, gto place warm bread on the day it is taken off. h9 [it was always warm] to indicate that [the mazal, too] is always warm, arousing the continuous supernal coupling [of abba and ima. warmth and heat, in the vernacular also, are metaphors for sexual arousal. rabbi wolf ashkenazi notes here that some texts add: gwe find that coupling is referred to as heat, as it is written, ewhenever the flock are in heat. f h10 [only] the priests [were allowed to] eat this bread. this is because the priests manifested chochmah, the beginning, the high priest of all the ten sefirot. the right axis of the sefirotic array alludes to the three types of priests: chochmah to the

, vav-alef-vav vavalef- vav, hei-hei hei-hei. or, viewed schematically:2 1 chulin 70b. 2 as rabbi shmuel vital (rabbi chaim vital fs son) points out, the second spelling-out here does not follow the paradigm of the first spelling-out, as we would expect, in that the vav fs are spelled out the first time with just another vav, while the second time they are spelled out with an alef and a vav. rabb wolf ashkenazi points out that rabbi chaim vital himself explains elsewhere why this is so (sha far hakavanot, discourse on tzitzit 4, in note, section 7; pri eitz chaim, zemirot 2; sha far hahakdamot 44c. the arizal on parashat shemini 444 name first spellingout second spellingout yud yud vav dalet vav vav alef vav dalet lamed yud dalet tav hei hei hei hei hei hei hei vav vav alef vav vav alef va

elves. h3 our sages say this means: gdescend from your greatness, for i have given you greatness only on their account. h4 gat that moment, moses was expelled from the heavenly court. h5 at this point in the version of the text as it appears in sha far hapesukim, the following sentence appears: ghe [i.e, moses] then forgot all those laws that he had previously known, as is known. h on this, rabbi wolf ashkenazi6 notes that there is no tradition of our sages that has reached us to the effect that moses forgot any laws as a result of the sin of the golden calf (there are a few incidents recorded in the torah in which moses forgot certain laws, but, as rashi points out, this always was a result of his becoming angry, not because of the sin of the golden calf) however, it is recorded in the zo

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to bring about change at will! although the so-called "new" physics has begun to come closer with any variety of theoretical models for this "force" the brilliant work of fred alan wolf in such books as star wave has come closest to explaining l.v.x. and the paradigmatic raison d'etre for not only what the golden dawn is based upon, but why it "works! wolf's work echoes regardie's intuitive leap of fifty years ago when regardie felt (as in the above quotation) that psychology would find its "logical conclusion and fruition" within the golden dawn system! although wolf makes

ogical conclusion and fruition" within the golden dawn system! although wolf makes no reference to the golden dawn or l.v.x. per se, he has dealt a death knell to a classical physics model of psychological theory while a quantum mechanics model has been astoundingly and secretly kerneled within the profound symbology and initiatory technique of the golden dawn system for countless years! to quote wolf "it is my dream that quantum physics will bridge the gap between science and mysticism. as such it must lead thinkers and researchers to a new view of human behavior. b.f. skinner was not so wrong in attempting to deal with behavior scientifically, but he was the newton of behaviorists. we now search for the einstein and the bohr of human behavior to develop the quantum model of human beings"

ents and threatens to attack him. in this is seen only the lower aspect of the card,giving no hint to the divine folly of which st. paul speaks. but in the order pack, an effort is made to reveal the deeper meaning. a naked child stands beneath a rose-tree bearing yellow roses-the golden rose of joy as well as the <210> rose of silence. while reaching up to the roses, he yet holds in leash a grey wolf, worldly wisdom held in check by perfect innocence. the colours are pale yellow, pale blue, greenish yellow-suggestive of the early dawn of a spring day. i. the magician. it represents the union and balance of the elemental powers controlled by mind. the adept dedicating the minor implements on the altar. the paths of beth and mercury link kether the crown with binah, the aimah elohim. the ma

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

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

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

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

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

c quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is six hundred three score and six. h it is, in fact, t

principle, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. hieroglyph, the wheel of fortune, that is to say, the cosmogonical wheel of ezekiel, with a hermanubis ascending on the right, a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hieroglyph, strength, a woman crowned with the vital [infinity sign] closes, quietly and without effort, the jaws of a raging lion. l example, instruction, public teaching. symbol, a man hanging by one foot, w

personages in his fall reproduces perfectly the letter ayin. p heaven of the soul, outpourings of thought, moral influence of idea on form, immortality. hieroglyph, the blazing star and eternal youth. we have described this symbol previously. x the elements, the visible world, reflected light, material forms, symbolism. hieroglyph, the moon, dew, a crab rising in the water towards land, a dog and wolf barking at the moon and chained to the base of two towers, a path lost in the horizon and sprinkled with blood. q composites, the head, apex, prince of heaven. hieroglyph, a radiant sun and two naked children, taking hands in a fortified enclosure. other tarots substitute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. r

RUBY TABLET OF SET

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

they are basically nonpredatory, as they prefer carrion (which is a clue to the principle of anubis. they are mostly nocturnal, timid, extremely agile and supple, and preferably nonsocial animals. it seems that the black jackal is actually a composite canine image for the neter anubis/upuat. the image is shown with such features as the long pointed ears of a fox or a jackal, the tufted tail of a wolf or jackal, and the short black coat of the wild dog of egypt. the obvious question is why a composite image, rather than just selecting one canine (such as a wolf or a real jackal) to symbolize anubis? it is because not one canine could symbolize the principles of the neter. and this answer is important, because it topples any notion that the neters were born out of the symbol or anything as

f or universe, is often molten to the taste. the elements are stirring, provocative, and you just may choke a little as it goes down. truth is not always palatable; it is simply truth. also, the liquid is red, symbolic to me of the passion that burns in each of us. what the passion or passions are for is still to be discovered. the elements i call forth are as follows- due east i call up a female wolf- due south i call up a cobra snake- due west i call up a vampire- due north i call up a mighty dragon. my elements consist of two creatures found in the "physical" world. they have powers attributed that are often despised yet admired, feared yet coveted. my other two elements are "mythical" creatures. they also have attributes that are alternately yearned for by humanity, while being shroude

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

trouble you, and do as thou wilt! dragons and vampires, snakes and wolves, know the fire of that phrase! hail all creatures i have summoned forth. from now on i shall recognize you all in the beings that i meet. i shall know you in myself. i will meet you not in fear or guilt, but in celebration of the talents i have access to mirrors have odd shapes sometimes; i now have four mirrors, shaped as wolf, snake, vampire, and dragon. i shall gaze frequently. this eve of beasts is at an end. so it is done! the new year ceremony; a xem working purposes of the ceremony (1) to travel a year ahead of this present moment and meet my future self (or xem- my self ahead of my self; to interact and receive guidance and understanding from him (2) to ponder initiation: why can it collapse? what are the so

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

oil [linda reynolds iv] wepwawet, whose face is black as night and golden as the day. jackal, prowler of the netherworld, you welcome those who perish. to your southern domain march the dead, carrying with them the memories of their existence wepwawet, divide those who bear the semblance of ma'at from those whom we shall devour. guardian of death and the law, wepwawet [ronald barrett iii] fenris-wolf, the terrible, fenris, son of the trickster, your sister is hel and your brother the serpent. fenris, force of change, howler at the end of the world. fenris, bound in the world below, we unchain you to devour thy captor and swallow the sun. fenris [patty hardy iii] kali, mighty goddess, the gods glorify your sport, when in the dance that fills the court of shiva with delight, your foot desce

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

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

SALMANRUSHDIE THESATANICVERSES

rs as if they had never been, and struggled down a slope of treacherous pebbles, too quickly for the safety of her not-quitenonagenarian limbs, so that she could pretend to scold the impossible stranger for trespassing on her land. usually she was implacable in defence of her beloved fragment of the coast, and when summer weekenders strayed above the high tide line she descended upon them _like a wolf on the fold, her phrase for it, to explain and to demand- this is my garden, do you see- and if they grew brazen- getoutofitsillyoldmoo, itsthesoddingbeach- she would return home to bring out a long green garden hose and turn it remorselessly upon their tartan blankets and plastic cricket bats and bottles of sun--tan lotion, she would smash their children's sandcastles and soak their liver- s

d it never happened before" his words dried up because he saw the manticore looking at him through narrow, distrustful eyes "many years" it asked "how could that be- maybe you're an informer- yes, that's it, a spy" just then a wail came from a far corner of the ward "lemme go" a woman's voice howled "ojesus i want to go. jesus mary i gotta go, lemme go, o god, o jesus god" a very lecherouslooking wolf put its head through saladin's screens and spoke urgently to the manticore "the guards'll be here soon" it hissed "it's her again, glass bertha "glass" saladin began "her skin turned to glass" the manticore explained impatiently, not knowing that he was bringing chamcha's worst dream to life "and the bastards smashed it up for her. now she can't even walk to the toilet" a new voice hissed out

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

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

nstead of a hand, feet like claws, teeth that could bite through your arm. the british team invariably came out on top. gibreel, glancing at the framed comic, was scornful "you bloody _angrez. you really think like this; this is what the war was really like for you" allie decided not to mention her father, or to tell gibreel that one of the _toff_ artists, a virulently anti--nazi berlin man named wolf, had been arrested one day and led away for internment along with all the other germans in britain, and, according to brunel, his colleagues hadn't lifted a finger to save him "heartlessness" jack had reflected "only thing a cartoonist really needs. what an artist disney would have been if he hadn't had a heart. it was his fatal flaw" brunel ran a small animation studio named scarecrow produc

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

SATANGEL

er. amaimon (goetia. demon king of the element of earth, and of the north. possibly traceable to ammonium, the oracle site of the egyptian god amun. alternatively, the celts had an agricultural god named amaethon. amdukias, amdusias (goetia. duke commanding 29 legions. appears as a unicorn. bends trees and gives good familiars. amon (goetia, 7th spirit. marquis commanding 40 legions. appears as a wolf with a serpent tail, vomiting flames. upon command, assumes human form, but with a raven s head and dog s teeth. tells fortunes, causes feuds, reconciles controversies between friends. the name is traceable to the egyptian god amun, who was usually represented as a ram andras (goetia, 63rd spirit. marquis commanding 30 legions. angel with a black raven, riding a strong black wolf, with a shin

e. teaches astronomy, gives wise familiars who know the virtues of herbs and stones. marbas (goetia, 5th spirit. president commanding 36 legions. appears as a great lion. gives true answers on secret matters, causes and cures disease, teaches mechanics, transforms men into other forms. marchosia, marchocias (goetia, 35th spirit. formerly an angel of dominations, now a prince of hell. appears as a wolf or ox with griffin s wings and a serpent tail, vomiting flames, assuming human form on command. he is a strong fighter. told solomon he hopes to return to the seventh throne. mastema (hebrew, accusing angel. rebel angel who slaughtered the firstborn of egypt and attempted to murder moses. this is the accusing angel, tempter and executioner. the first named separation of the mal ak, or shadow

SATANIC BIBLE

l cimeries- rides a black horse and rules africa coyote- american indian devil dagon- philistine avenging devil of the sea damballa- voodoo serpent god demogorgon- greek name of the devil, it is said should not be known to mortals diabolus (greek "flowing downwards" dracula- romanian name for devil emma-o- japanese ruler of hell euronymous- greek prince of death fenriz- son of loki, depicted as a wolf gorgo- dim. of demogorgon, greek name of the devil haborym- hebrew synonym for satan hecate- greek goddess of the underworld and witchcraft ishtar- babylonian goddess of fertility kali (hindu) daughter of shiva, high priestess of the thuggees lilith- hebrew female devil, adam's first wife who taught him the ropes loki- teutonic devil mammon- aramaic god of wealth and profit mania- etruscan go

SATANICON

ence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change. willing and effecting such a psychological and physiological change from time to time is bene

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

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

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

separate myth about the creation of the world itself, they did attach great importance to the founding of rome. in addition to virgil s story of the founding of rome, the aeneid, there is a second major myth that explains the founding of the city. romulus and remus were two brothers, sons of the god of warfare, mars. they were separated from their mother as infants. they were rescued by a female wolf and then was raised by a shepherd and his wife. when they reached adulthood they discovered their true heritage and established a city on the river tiber where the she-wolf had fed them. later, though, they became enemies, competing with each other to be the leader of the new city. romulus killed his brother and became the king, giving his name to the city he founded, rome. mystery cults whil

y freedom, gifts were exchanged, and people generally enjoyed themselves with food and drink. the lupercalia was an ancient festival originally honoring lupercus, a country or agricultural god of the italians. the festival was celebrated on february 15 at the cave of the lupercal on the palatine hill, where the legendary founders of rome, romulus, and remus, were supposed to have been nursed by a wolf. the equiria, a festival in honor of mars, god of war, was celebrated on february 27 and march 14, traditionally the time of year when new military campaigns were prepared. horse races marked this celebration. the secular games, which included both athletic spectacles and sacrifices, were held at irregular intervals, traditionally once only in about every century, to mark the beginning of a n

iant one, who is the sage of the gods. how, how could you bring about a flood without consideration charge the violation to the violator, charge the offense to the offender, but be compassionate lest (mankind) be cut off, be patient lest they be killed. instead of your bringing on the flood, would that a lion had appeared to diminish the people! instead of your bringing on the flood, would that a wolf had appeared to diminish the people! instead of your bringing on the flood, would that famine had occurred to slay the land! instead of your bringing on the flood, would that (pestilent) erra had appeared to ravage the land! it was not i who revealed the secret of the great gods, i (only) made a dream appear to atrahasis, and (thus) he heard the secret of the gods. sacrificed: made a ritual o

yday world and perpetuates our species, it is thought to be sacred. the god lustily imbues us with the urge that ensures our species biological future. symbols often used to depict or to worship the god include the sword, horns, spear, candle, gold, brass, diamond, the sickle, arrow, magical wand, trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom, the wand, the cauldron, the magic knife, the crystal sphere, and others. he draws on eons: long periods of

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

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

tempts the empty stomach. to covet, to hate, to thieve, to rob, and to murder, these are the natural desires of a man who is famishing. with a full belly, signor, we are at peace with all the world. that's right; you like the partridge! cospetto! when i myself have passed two or three days in the mountains, with nothing from sunset to sunrise but a black crust and an onion, i grow as fierce as a wolf. that's not the worst, too. in these times i see little imps dancing before me. oh, yes; fasting is as full of spectres as a field of battle" glyndon thought there was some sound philosophy in the reasoning of his companion; and certainly the more he ate and drank, the more the recollection of the past night and of mejnour's desertion faded from his mind. the casement was open, the breeze ble

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

e. nineteen part devil, part angel ye cannot drink the cup of the lord, and the cup of devils: ye cannot be partakers of the lord's table, and of the table of devils. i corinthians 10:21 always front and center .stood lyndon johnson, almost handsome then, in his 40s, leaner than history remembers, narrow-eyed, his hair sleek..alert in a vaguely dangerous way- an impresario, a genius of nuances, a wolf in his prime. lance morrow "part devil, part angel" newsweek magazine illuminists can sometimes be engaging, likeable people. the kind of person you wouldn't mind going to dinner with or hosting at a barbecue. that is, unless you knew that beneath that happy, party-like veneer and surface there was a deep interior of consummate evil. take will rogers, for example, the loveable oklahoman story

sident lyndon b. johnson certainly fits into that category if there is such a category of "part devil, part angel" a master mason raised to the third degree in a lodge in central texas, johnson was the primary mover for the black civil rights movement. his aggressive endorsement of various civil rights bills helped create a more equal society. but, why do his biographers call lbj "cunning" and a "wolf" several books have been published maintaining that then vice president lyndon b. johnson was one of the plotters and conspirators behind the 1963 assassination of president john f. kennedy. few people believe it. most have been snookered into believing the absurd theory that lee harvey oswald acted alone. but in 2003 a book by a former texas lawyer, barr mcclellan, again broached the subject

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

es are major promoters of the goddess revival. above is an ad for a witch's periodic newspaper (address deleted. scorched by the sun 471 an interesting drawing of an upscale witch, complete with lunar force (moon in window, pentagram (on chair, naked goddess holding the radiating sun in her left hand, and more (from the book, to ride a silver broomstick: new generation witchcraft, by silver raven wolf, llewellyn publications, st. paul, mn, 1993 (from the book, to ride a silver broomstick: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from t

olves and freemasons in his expose of communism, under the sign of the scorpion, swedish writer and researcher jiiri lina, writes how in his last months, a mad vladimir lenin, his body and brain racked with the sexually transmitted disease syphilis, demanded each night to be taken out on his balcony in his wheelchair. there, for hours, the angry lenin would howl and bay at the moon like a wounded wolf.8 lenin, stalin, marx and all the other top communist leaders were all freemasons. gorbachev, too, and yeltsin were masons, members of the grand orient lodge of france as well as the soviet consistory. albert mackey, 33, former sovereign grand commander, in his authoritative encyclopedia of freemasonry, states that alexander kerensky (lenin's immediate predecessor) and the other plotters of t

THAGIRION

sun can be connected with the highest qliphotic principal thaumiel, rather than with thagirion. the black sun is generating the power called vril, od or the world kundalini or the dragon power. it can be described as the principal that is manifestating the powers of chaos. in the bible and in other mythological descriptions this principal acts as the beast. in old norse mythology it is the fenriz wolf, in the goetic qabalah it is the phallic belfegor. in the book of revelation 13:2 is is written: the dragon gave the beast its throne and authority. we can later read that the number of the beast is a human number. this can be understood as the dragon (chaos) is manifested through thagirion by a man, or by mankind. the fact that the number of the beast is a human number shows our relation to

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

o committed a series of brutal night-time killings, robberies, and sexual attacks, was never found to be a member of any formal satanic group. although ramirez scrawled an inverted pentagram (a symbol traditionally associated with satanic rituals) in the homes of some of his victims and shouted, hail, satan! as he was being arraigned on charges of having murdered 14 people, he was strictly a lone-wolf worshipper of evil. individuals, primarily teenagers and young adults, may for a time dabble in the occult, ceremonial magick, and other freelance rituals and declare themselves as satanists. their numbers are difficult to assess with any degree of accuracy, for they are essentially faddists, generally inspired by a current motion picture or television series that popularizes satanism or witc

lavey lost ownership of the black house when a judge ordered him to t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 302 mystery religions and cults since anton la vey s death in 1997, peter h. gilmore is currently the church of satan s high priest (church of satan archives) sell the satanic temple, along with such mementos as a shrunken head and a stuffed wolf, and split the proceeds with his estranged wife, diane hagerty. anton szandor lavey died on october 30, 1997, the day before halloween, and soon after his death, what remained of his estate became the object of a legal struggle between his oldest daughter karla and blanche barton, his longtime consort and the mother of his son xerxes. at the same time, lavey s younger daughter zeena, who reno

ng the symptoms of or relating to the disease of leprosy, which covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as wel

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

n kahuna all know the vampire and take precautions against those who were once human who are now undead and seek blood by night to sustain their dark energies. with each succeeding generation, the dark powers of the vampire have grown. his hypnotic powers have become irresistible, and his strength is that of a dozen men. he can transform himself into the form of a bat, a rat, an owl, a fox, and a wolf. he is able to see in the dark and to travel on moonbeams and mist. sometimes, he has the power to vanish in a puff of smoke. over the centuries certain precautions have been determined, such as liberally applying wolfbane and sprigs of wild garlic at every door and window. a crucifix can be worn about one s neck and placed prominently on several walls. and if people are truly serious about p

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

pell that had been placed upon them. according to a number of ancient magical texts, one of the methods by which one might willingly become a werewolf was to disrobe and to rub completely over one s naked body an ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation should also wear a belt made of human or wolf skin around the waist, then cover his or her body with the pelt of a wolf. to accelerate the process of shapeshifting, the apprentice werewolf should drink beer mixed with blood and recite an ancient magical incantation. the prefix were in old english means man, so coupled with wolf, it designates a creature that can alter its appearance from human to beast and become a man wolf. in french, t

x were in old english means man, so coupled with wolf, it designates a creature that can alter its appearance from human to beast and become a man wolf. in french, the werewolf is known asloup garou; in spanish, hombre lobo; italian, lupo manaro; portuguese, lobizon or lobo home; polish, wilkolak; russian, olkolka or volkulaku; and in greek, brukolakas. native american tribes tell of bear-people, wolf-people, fox-people, and so forth, and state that in the beginning of things, humans were as animals and animals as humans. stories of women who gave birth to werecreatures are common among the north american tribal myths. early cultures throughout the americas, europe, asia, and africa formed totem clans and often worshipped minor deities that were half-human, half-animal. norse legends tell

dren, in which garnier used his hands and teeth to kill and to cannibalize his young victims. in view of the heinous crimes and garnier s confession that he was a werewolf, the court was quick to decree that he should be executed and his body burned and reduced to ashes. the infamous werewolf peter stubbe of cologne revealed that he possessed a magic belt that could instantly transform him into a wolf. to return to human form, he had but to remove the belt. although the authorities never found his magical werewolf belt, they beheaded him for his crimes in 1589. according to testimony in the case against jacques roulet in 1598, a group of hunters came upon two wolves devouring the body of a 15-year-old boy. since they were wellarmed, the men pursued the wolves and were astonished to see the

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

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

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

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e lion people had dressed in lion skins and murdered more than 40 natives in ritual slayings that left wounds on their victims that resembled the marks of a lion fs claws. m delving deeper daraul, arkon. a history of secret societies. new york: pocket books, 1969. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 26 secret societies eisler, robert. man into wolf. london: spring books, n.d. lefebure, charles. the blood cults. new york: ace books, 1969. the mau-mau it has been said that no one knows the real meaning of gmau-mau h other than a kikuyu (also gikuyu) tribesperson and that is because its name, like its origins, is shrouded in ancient african tribal mysteries and covered in blood. on the other hand, some authorities claim that the name was i

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

gician or a witch undoubtedly hearkens back to the totem animal guides that attended the ancient shamans, for the familiars express themselves most often in animal forms. the black cat, for instance, has become synonymous in popular folklore as the traditional companion of the witch. attendant upon such a sorcerer as the legendary cornelius agrippa is the image of the black dog or the dark-haired wolf. the ancient greeks called upon the predrii, spirit beings who were ever at hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable s

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

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

s testimony, the members of the gandillon family walked on all fours and howled like wolves. their eyes turned red and gleaming; their hair sprouted; their teeth became long and sharp; their fingernails turned horny and clawlike. in another case recounted in his book, boguet told of eightyear- old louise maillat, who in the summer of 1598 was possessed by five demons, who identified themselves as wolf, cat, dog, jolly, and griffon. in addition, the little girl was accused of shapeshifting into the form of a wolf. boguet devoted a chapter in his discours des sorciers to the carnal connection of demons with witches and sorcerers and expressed his conviction that the devil could become either a man or a woman to deceive t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e

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

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

hough totems are most often associated with native americans, many cultures have at some time in their past used animal totems. local sport teams use names such as the tigers, lions, bears, cardinals, and falcons. various religions and sects use expressions like the lamb of god, the dove of the holy spirit, and the lion of judah. people through history have even had such surnames as bear, beaver, wolf, crane, crow, drake, finch, fish, fox, hawk, robin, pike, lamb, partridge, and salmon. for many centuries, humans have allowed animals to be both surrogates and teachers. the ethnologist ivar lissner has pondered the provocative mystery of why those anonymous franco-cantabrian cave artists of more than 20,000 years ago never left mankind any clearly defined self-portraits that would show the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can get the most out of each one. this does not reveal any of the initiatory secrets which the sorcerer d

er. the left hand path is a lonely road of non-union with the natural order, that is by the antinomian path of individual strength. rewritten, reworked and encompassing the persian system of sorcery the yatuk dinoih presents the background and idea of ahriman, the prince of darkness, a sorcerous spirit who is made of darkness (the adversary, who takes the shape and shadow form of a toad, serpent, wolf and dragon. ahriman represents the sabbatic and luciferian adversary formula, the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (

THE NECRONOMICON SIMON VERSION

no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold f

THE SHADOWED ONES

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

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

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

agony the spell; rolled athwart space the black words: then some force tore me: i heard the tears drop in my heart. i heard the laughter of some utmost god hid in the middle of matter. that was i, the hideous laughter of the maniac laugh when loathing makes the bed to lust, and twine the limbs of agony about the trunk of torture. rapture stabbing through. maurya! ay, that was i; and i the weeping wolf that howls about this hell that is my heart; and i the icy and intangible that beholds all, and is not *the god-eater, vol. ii, p. 137. looking into the crystal globe he sees the future two thousand years after the horrid murder. the deed has thriven into a religion, and the victim into a god. as it was in the beginning, is now, and ever shall be: world without end *the god-eater, vol. ii, p

THE HOLY BIBLE KING JAMES VERSION

thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head of him that was separate from his brethren. 49:27 benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. 49:28 all these [are] the twelve tribes of israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 49:29 and he charged them, and said unto them, i am to be gathered unto my people: bury me with my fathers in the cave that [is] in the fie

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

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

:4 therefore i said, surely these [are] poor; they are foolish: for they know not the way of the lord [nor] the judgment of their god. 5:5 i will get me unto the great men, and will speak unto them; for they have known the way of the lord [and] the judgment of their god: but these have altogether broken the yoke [and] burst the bonds. 5:6 wherefore a lion out of the forest shall slay them [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many [and] their backslidings are increased. 5:7 how shall i pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when i had fed them to the full, they then committed adultery, and assembled t

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

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

nd so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible to find 1 see the medals of naples, gela &c. plate iv. fig 2 and plate ix. fig 11, are specimens; but the coins are in all collections. 2 see bronzi d herculano, tom. v. plate v. 3 hymn. x. 4 dionys. antiq. rom. lib. i, c. 32. 36 on the worship any relation which this etymology can have with the deities to which it is applied; for the epithet lukaioj, or lukeioj (whic

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

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

one beloning to me. 82 on the worship like many others of the same kind, to satisfy the inquisitive ignorance of the vulgar, from whom the meaning of the mystic symbols, the usual devices on the medals, was strictly concealed. in the celtic mythology, the same symbol was employed, apparently in the same sense, lok, the great destroying power of the universe, being represented under the form of a wolf.1 the apollo didym us, or double apollo, was probably the two personifications, that of the destroying, and that of the creating power, united; whence we may perceive the reason why the ornaments before described should be upon his temple.2 on the medals of antigonus, king of asia, is a figure with his hair hanging in artificial ringlets over his shoulders, like that of a woman, and the whole

TYSON DONALD SOUL FLIGHT

ich she kept the charms which she used when she was practicing her sorcery. she wore upon her feet shaggy calfskin shoes, with long, tough latchets, upon the ends of which there were large brass buttons. she had catskin gloves upon her hands, which were white inside and lined with fur.2 beast and spirit relations in :soul flight, the shaman is able to assume at will the shape of a beast such as a wolf, a bea.r, or an eagle, in order to more swiftly progress to his destination. the animal forms selected are those of beasts who have a magical relationship with the shaman or his tribe, and are believed by the shaman to be linked to him by ties of blood; a shaman might take on the form of a wolf if he believed his family line descended from wolves because the wollf form would confer upon him h

le-known phenomenon called repercussion, by means of which any injury done to, or any mark made upon, the materialized body in the course of its wanderings will be reproduced in the physical body. we find traces of this in some of the evidence given at trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was found to have appeared in the corresponding part of her human body' repercussion appears when the projected body is of so dense an astral composition that it acquires an almost physical reality, and is seen by others as though it were a solid material body. this happens most often when it is projected in animal forms, since the emotions involved are of the most primal and powerful sort, a

being of a particularly brutal and cruel nature, who has some knowledge of the occult, manages to project his astral body, it may be seized upon by "other astral entities" 99. blavatsky, secret doctrine, vol. 2, p. 636. 100. leadbeater, astral plane, 59. 86 soul flight the nature of which leadbeater does not describe. these transform the astral body of the traveler into that of a beast such as a wolf, and materialize it to such a degree that it is able to roam the countryside, hunting and killing livestock and human beings for the purpose of satisfying not only its own craving for fresh blood, but also the craving of the entities that materialized it. a wound inflicted upon the materialized astral body in animal form will be reflected on to the living physical body of the projector. this

. he only knew that the room around him would suddenly "go wrong" first, the gas flame dimmed, and the room filled with a pale-golden brightness. miniature bursts of blue lightning crackled and snapped from the corners of the room. this was followed by an apparition of a grotesque or frightening appearance. on one occasion, he saw a man with a horrifyingly distorted face. at other times, it was a wolf with burning eyes, a lion, a giant serpent, or a bear that reared up on its hind legs. these visions caused the boy to scream at the top of his lungs, but the moment his mother entered his bedroom, the apparition vanished and things "came right" again- 107. fox, 19. 108. ibid, 20-1. 92 soul flight the most interesting of these apparitions involved a fairy, which to the eyes of the young fox l

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 twelve: the tarot 217 onto the path with its claws raised in menace. in the middle distance stand two similar watchtowers, so that the path undulates between them. their windows are darkened. the scene gives an oppressive sense of da

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

tion. this essential reality of his nature tends to get obscured by his later incarnation as the wise, benevolent father of all the gods. his name among the ancient saxons was grim, and this word best describes his true personality. woden's spirit familiars took the forms of two ravens and two wolves, creatures that express the kind of magic worked by the runes. they are both lunar creatures. the wolf is a beast associated with the fierceness of the natural world, and also with warfare. wolves were reputed to be unrelenting, ravenous, and pitiless. the raven is particularly connected with the gallows and with graveyards because it is a carrion bird. it ate the flesh of the dead who were executed by hanging at crossroads. one rune charm mentioned by woden in the havamal is a charm to make t

TYSON DONALD THE POWER OF THE WORD

that the throne had six steps leading up to it and was made in the shape of the four-horse war chariot of god. it may be conjectured by combining the descriptions of the throne in the two legends that each step had the carved figures of beasts on the left and right side. it may be further speculated that these animals were, right to left and bottom to top (1) a ram and a panther (2) a lamb and a wolf (3) a gazelle and a bear (4) a deer and an elephant (5) a unicorn and a griffin (6) a man and a demon (see raphael patai, gates to the old city [new york: avon, 19801, pp. 335-8. it should scarcely be necessary to point out the magical significance of these twelve beasts, six benevolent to bless on the right side and six malevolent to curse on the left side. besides the four winds, the birds

VOX SABBATUM

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

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

onotony. we, the gnostics, are only interested in that which is called comprehension. we want our students to comprehend each arcanum and thereafter develop it within themselves. first, we want our disciples to discover each arcanum firstly within themselves, then within all of nature. the arcanum xviii is light and darkness, white magic and black magic. on the eighteenth card appears a dog and a wolf barking/howling at the moon. we can also see, in that illustration, two pyramids, one is white and the other is black. in that arcanum the symbol of the crab [scorpion] isn t missing. in the arcanum xviii, the number nine is found twice, 9 plus 9 equals 18. in this arcanum, the ninth sphere is repeated twice. we already know that the number one is positive and that the number two is negative

WHO ARE THE DRACONIANS

eld" in order to protect themselves from earth-penetrating weapons which their 'enemies' might decide to use against them. these 'enemies' are various human worlds with common genetic ancestry that were colonized from the original lyran/solar federation that has been at war with the alpha draconians for ages. i.e. humans from zenatae andromeda, tau ceti, procyon, taygeta pleiades, alpha centauri, wolf 424, bernards star, and other colonial worlds, many of whom- as do the reptilians themselves- make the 'galactica' type claim that planet earth was once the ancestral planet of genesis for their 'ancient astronauts- branton) socially and culturally, greys and humans are very different [they] fear us because they know we are potentially powerful beings. however, they insist that they 'own' us:

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

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

l be called to his son in the beautiful world, fiachna will acknowledge him as his son. he will delight the company of every fairy-mound, he will be the darling of every goodly land, he will make known secrete-a course of wisdom in the world, without being feared. he will be in the shape of every beast, both on the azure sea and on land, he will be a dragon before hosts at the onset, he will be a wolf in every great forest. he will be a stag with horns of silver in the land where chariots are driven, he will be a speckled salmon in a full pool, he will be a seal, he win be a fair-white swan. he will be throughout long ages a hundred years in fair kingship, he will cut down battalion, a lasting grave he will redden fields, a wheel around the track. it will be about kings with a champion tha

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

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

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s, saturnalia, i. 18) said that ia (the gnostic deity) was the sun and the first and last of the planetary set, hence the 7 concentric spheres. duncan assigns these minerals and animals to the 7 heavenly bodies known to the ancient world and are as follows: table of planets, aniiimals and metals planet animal metal moon bull silver mercury serpent quicksilver venus dove, copper sun lion gold mars wolf iron jupiter eagle pewter saturn ass lead numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott note also the number of 7 pipes in the musical instrument at the mouth of the old deity pan, the great whole, a sun god (not the later rural pan. 78. an ancient symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that th

y- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott table of biiirds, aniiimals and flowers greek latin bird animal vegetable pallas minerva owl she-goat olive aphrodite venus dove he-goat myrtle helios sol cock bull laurel hermes mercury ibis dog hazel zeus jupiter eagle hart horsechestnut demeter ceres sparrow sow apple hephaistos vulcan goose ass box aries mars magpie wolf dog-wood artemis diana daw hind palm hestia vesta heron lion pine hera juno peacock sheep thorn poseidon neptune swan horse elm the astrologers associated colors with the twelve signs of the zodiac, thus- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott table of colors& zodiiiac siiigns zodiac sign color attribute pisces white aquarius blue capricorn black or brown s

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

des, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- 9 one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

n, the slayer of osiris, and on this account they called it the 'accursed sign' in good symbolism it is generally represented by the eagle. the horse's heels which the serpent bites are found in the centaur figure of sagittarius, which follows scorpio in the zodiac" holy name arsl tribe benjamin sign sagittarius angelic name zarzilg "of benjamin (sagittarius, jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says 'the beloved of the lord shall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of b enjamin are green, and a wolf. these suit the character of sagittarius, partly keen, partly of the nature ofjupiter, and partly bru

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

fires, a ivhole swine is roasted, and often a sucking fig along with it; vuk's montenegro, pji. 103-4. sacrifice. 06 sacrifice, the greeks offered cocks to asklepios, and in touraine a white cock used to be sacrificed to st. christopher for the cure of a bad finger (henri estienne cap. 38, 6. of game, doubtless only those fit to eat were fit to sacrifice, stags, roes, wild boars, but never bears, wolves or foxes, who themselves possess a ghostly being, and receive a kind of worship. yet one might suppose that for expiation uneatable beasts, equally with men, might be offered, just as slaves and also hounds and falcons followed the burnt body of their master. here we must first of all place adam of bremen's description (4, 27) of the great sacrifice at upsala by the side of dietmar's accoun

melius reticendae. the number nine is prominent in this swedish sacrificial feast, exactly as in the danish; but here also all is conceived in the spirit of legend. first, the heads of victims seem the essential thing again, as among the franks and langobards; then the dogs come in support of those hlethra* hounds and hawks' but at the same time remind us of the old judicial custom of hanging up wolves or dogs by the side of criminals (ra. 685-6. that only the viale sex of every living creature is here to be sacrificed, is in sti"ilcing accord with an episode in the eeinardus, which was composed less than a century after adam, and in its groundwork might well be contemporary with him. at the wedding of a king, the males of all quadrupeds and birds were to have been slaughtered, but the co

ch of them woiild correspond an ohg. walawa or wala, which suggests the walada above, being only derived in a different way. in the saga eiriks ransa we come upon thorhiorg, the little vala (edda ssem. hafn. 3, 4. hei&r is the name not only of the volva in the edda (ssem. 4, conf. 118) but also of the one in the orvarodssaga (conf. sagabibl. 3, 155. hyndla (canicula) is a prophetess that rides on wolves, and dwells in a cave. i guess also that the virgins thorger&r and ir-pa (fornm. sog. 2, 108. 3, 100. 11, 134-7. 142. 172, to whom all but divine honours were paid, and the title of horgabrusr (nympha lucorum) and even the name of gus (numen) was accorded, nialss. cap. 89, are not to be excluded from this cii'cle. so in the valkyrs, beside their godhood, there resides somewhat of the priest

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

still the coincidence is striking (see suppl.l- there are said to have been found lately, in denmark and sweden, representations of odin, which, if some rather strange reports are well-founded, ought to be made known without delay. a ploughman at boeslund in zealand turned up two golden urns filled with ashes; on the lids is carved odin, standing up, with two ravens on his shoulders, and the two wolves at his feet; kunstbl. 1843, no. 19, p. 80. gold coins also were discovered near the village of gomminga in oeland, one of which represents odin with the ravens on his shoulder; the reverse has ruues, kunstbl. 1844, no. 13, p. 52. wodan. 149 noticeable for its double form: bijii&l esa bijlindi, sn. 3; sicm. 46' has biblindi. as bif (germ, beben) signifies motus, aer, aqua, the quaking elemen

finnr drags the statue of thorr to king olafr, splits and burns it up, then mixes the ashes in furmety and gives it to dogs to devour 'tis meet that hounds eat thorr, who his own sons did eat' fornm. sog. 2, 163. this is a calumny, the edda knows of no sucli thing, it relates on the contrary that m65i and magni outlived their father (see suppl, several revived sagas, like that of the creation of wolves and goats, transform wuotan into the good god, and donar into the devil from the time they became acquainted with the homan theogony, the writers identify the german thundergod with jupiter. not only is dies jovis called in as. thunresd?eg, but latona jovis mater is thunrcs modur, and capitoliuni is translated thorshoi by the icelanders. conversely, saxo gram. p. 23) means by his 'jupiter'

any other clue left. but now we may fairly apply to him in tlie main, wliat the poetry of other nations supplies. zio is sure to have been valiant and fond of war, like ares, lavish of glory, but stern and bloodthirsty aiixaroq aaai^'aprja, ii. 5, 289. 20, 78. 22, 267; he raves and rages like zeus and wuotan, he is that 'old blood-shedder' of the servian song, he gladdens the hearts of ravens and wolves, who follow him to fields of battle, although these creatures again must be assigned more to wuotan (p. 147; the greek phrase makes them oiwvol and kvves (birds and dogs, and^ in this connexion one mitjht try to rescue the suspicious and discredited legend of a b^axon divinity krodo; tliere is authority for it in the 15th century, none whatever in the earlier mid. ages. bothe's sassenchroni

life by particular kinds of food and drink. while the einherjar admitted into yalholl feast on the boiled flesh of a boar, we are nowdiere told of the ases sharing in such diet (srom. 36. 42. sn. 42; it is even said expressly, that osinn needs no food (onga vist]?arf hann, and only drinks wine (vin er honum bsesi dryckr ok matr, both meat and drink; with the viands set before him he feeds his two wolves geri and freki. vis vin eitt vapngofugr osinn se lifir (vino solo armipotens semper vivit, ssem. 42; aj lifir can be rendered' semper vescitur, 1 both nectar and ambrosia, like the holy grail of the mid. ages, have miraculous powers: poured into the nose of a corpse, they prevent decay, ii. 19, 38; they ward ott" hunger, ii. 19, 347. 353^ as hiunan infants may only be exposed before milk an

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

not fruitful, drawing up realistic plans for the coming year dumannios, the coming of deep darkness native american name: first snows or frost on the grass moon full moon date: november/december (may/june in the southern hemisphere) ritual: bringing light into the darkness, seeking inner as well as outer illumination and inspiration riuros, the time of the long coldness native american name: when wolves huddle close moon full moon date: december/january (june/july in the southern hemisphere) ritual: material security, the home and family angantios, staying or home native american name: gnawing on bones moon full moon date: january/february (july/august 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, t

ABRAMELIN3

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

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

ife, and love and luck! seven oldest, wisest ones! seven sacred, learned ones! be my guardians, polished swords be my watchful, patient lords protect me from the rabishu o shining, splendorous aphkallhu! what god have i offended? what goddess? what sacrifice have i failed to make? what unknown evil have i committed, that my going out should be thus accompanied by the fearful howlings of a hundred wolves? may the heart of my god return to its place! may the heart of my goddess return to its place! may the god i do not know be quieted toward me! may the goddess i do now know he quieted toward me! may the heart of the unknown god return to its place for me! may the heart of the unknown goddess return to its place for me! i have traveled on the spheres, and the spheres do not protect me. i hav

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

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

ALEISTER CROWLEY LIBER 777

21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &c. water nymphs, sirens, lorelei, mermaids (cf. f) 29 legs and feet phantoms, were-wolves 30 circulatory system will o the wisp 31 organs of circulation salamanders 32 excretory system ghuls, larv, corpse candles 32 bis excretory organs, skeleton the dweller of the threshold, gnomes 31 bis organs of intelligence [socratic genius] editorial note: the atus of thoth liber al, cap. i, v. 57 includes the statement: all these old letters of my book are aright: but x is not the star. t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

werwolves? golden hawks" likely enough; it's time we touched on that. in certain types of animal there appears, if tradition have any weight, to be a curious quality of- sympathy? i doubt if that be the word, but can think of none better- which enables them to assume at times the human form. no. 1- and the rest are also rans- is the seal. there is a whole body of literature about this. then come wolves, hyaenas, large dogs of the hunting type; occasionally leopards. tales of cats and serpents are usually the other way round; it is the human (nearly always female) that assumes these shapes by witchcraft. but in ancient egypt they literally doted on this sort of thing. the papyri are full of formulas for operating such transmutations. but i think that this was mostly to afford some relaxati

a of aggression, of conquest "within" usually implies safety. always we get back to that stage of history when the social unit, based on the family, was little less than condition no. 1 of survival. the house, the castle, the fortified camp, the city wall; the "gens" the clan, the tribe, the "patrie" to be outside means danger from cold, hunger and thirst, raiding parties, highway robbers, bears, wolves, and tigers. to go out was to take a risk; and, your labour and courage being assets to your kinsmen, you were also a bad man; in fact, a "bounder" or "outsider "debauch" is simply "to go out of doors" st. john says "without are dogs and sorcerers and whoremongers and adulterers and idolaters and- so on. we of thelema challenge all this briskly "the word of sin is restriction (al i, 41. our

n the hounds of spring are on winter's traces" but she pursued; snapped the last spine, and flung it into the gallery with a yell of triumph. it was not so easy a victory as i have perhaps described it, once she slipped in the slime and came down with a thud; and at the end blood spurted from innumerable bites. the whole scene was too much for most of the men; they literally howled liked famished wolves, and shook the balustrade until it creaked and groaned. presently one slipped over, let himself lightly to the floor and charged. others followed. all had their heart's desire. i was reminded of swinburn's laus veneris "i let mine eyes have all their will of thee i seal myself upon thee with my might" as for the women, the ferocious glitter of their eyes was almost terrifying. one of them

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

assert samadhi, that unity with the universe which brings relief and joy by "love, as an "absolute good. it is only good relatively to our present condition as beings divided by illusion from nuit. when one returns to the 'simple' state, one soon begins to think out a new route through the universe, and devise new combinations in the great game called seeing life. in nature few elements are lone wolves. most of them are being thrown in and out of combination constantly; on suns this occurs with lordly vehemence. note that nuith, although she is infinite space, speaks as an individual might do, often enough. this is not that she is 'talking down to our level; it is a fact. in the cosmos almost any aggregation can think and act as an ego. for instance, the cells of our bodies are each units

variety, though it admits cruelty and selfishness, offers us no example of the puritan and the prig! weh note: crowley's determined ignorance of natural history as a subject of study is ably presented by his own direct affirmation in several of his works. harem oriented species, including seals, sheep, cows. have a puritanical prig at the top of the pecking order. pack and colony animals, such as wolves and meercats, often allow sex between only two individuals in the pack. at least it's not as bad as the parish priest who denounced homosexuality with the observation that it did not occur in animals, including dogs! however, to the mind of law there is an order of going; and a machine is more beautiful, save to the small boy, when it works than when it smashes. now the machine of matter-mo

ALEISTER CROWLEY EQ I 1

pour out the dark wine of the night, and bring in the far-sounding harp of the evening! let us tear from our burning limbs the dusty robes of the morning, and, naked, dance in the silver radiance of the moon. voices echo from the darkness, and the murmur of many lips lulls the stillness of departing day, as a shower in springtime whispering amongst the leaves of the sprouting beech trees. now the wolves howl outside, and the jackals call from the thicket; but none heed them, for all inside is as the mossy bank of a sparkling streamlet- full of softness and the flashing of many jewels. o where art thou, my loved one, whose eyes are as the blue of the far-off hills? o where art thou whose voice is as the murmur of distant waters? i stretch forth mine hands and feel 205 the rushes nodding in

ALEISTER CROWLEY EQ I 5

t eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy nipple, ripple and flow like the melody of the flutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the garden

s dead! let us laugh! let us dance! let us love! leave the corpse there as it lies! we shall measure a new true dance around and above, and taste of the treasure, the torrent of pleasure! curl! curl! peach and pearl! mine! mine! maid divine! whirl! whirl! boy and girl! twine! twine! rose and vine "the musicians" hush! hush! the young feet flush, the marble's ablush, the music moves trilling- like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardene

as rocks where strong billows have thundered, calm as seas where strange tempests have run, strong as death; were the derelicts sundered feed the soul without hope, which is one. in the vault of the infinite spaces, by the moon of a mirrorless sea, i lie, while eternity races- dream-bound in the visions of me. see poppied lips pale in the star-light, the lustiest swoon at my breath, till the were-wolves howl- ho 'tis the far light- even so- i caress- it is death! ethel archer. 143 the big stick a dreamer's tales. by lord dunsany. lord dunsany's prose is like baudelaire's. i can only criticise five of these tales; for the others i have not yet read forty times "poltarnees" is the best tale ever written of the lure of the sea. i wish i could think that my "anima lunae" helped to inspire it "

ALEISTER CROWLEY EQUINOX EQ I 3 3

e advertisement manager rather than that of the literary adviser. but he believes that this policy defeats its own end, that praise in the equinox will really sell copies of the book receiving it, and that appreciation of this fact on the part of publishers will result in the enrichment of his advertising columns. 326 the shadowy dill-waters or mr. smudge the medium"'tis like the howling of irish wolves against the moon "as you like it" in our investigation of the trumpery tin pantheon of aunt sallies which our courtesy calls "literary gents" one of the most striking figures is a certain lame duck that suggests a mixed ancestry of brigand manqu and the ghost in the bab ballads. historically, too, the subject has its advantage, for not only does the work of weary willie suggest primal chaos

ALEISTER CROWLEY EQUINOX EQ I 4 2

ly; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mirror of the soul behind. such was the ten-years-old ljubov of the goodly countenance. when, later on, the usual legend grew around her, it was said that wolves had once entered the village, in the midst of 296 winter, starved to madness, and had begun eating two cows in their shed, when little ljubov chanced upon them and was discovered half an hour later, surrounded by two hundred of these wolves, which were pushing and kicking one another to lick her hands. on another occasion, extraordinary miracle, one glance from her eyes had stopped the tong

ANATHEMA OF ZOS

pped, are ye, on your own excrement? parasites! having made the world lousy, imagine ye are of significance to heaven? desiring to learn-think ye to escape hurt in the rape of your ignorance? for of what i put in, far more than innocence shall come out! laboring not the harvest of my weakness, shall i your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflic

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

ite.vara angrily admonished these seven deities for their severe misconduct. in response, these seven riders, with tsiu marpo as the leader, offered up their life essence for karmic benefits and food offerings. later, in india, the great spiritual master padmasambhava arrived at a charnel ground on the banks of a boiling lake of man-eating demons. at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin co

[6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he leads a pack of wolves and jackals, and soars over mountain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body color, wardrobe, mounts, and the weapons these figures bear. this pattern is also observable in the descriptions of tsiu marpo. furthermore, these riders each have an accompanying hound that they incite to attack thei

s an invocation specifically to the six riders who accompany tsiu marpo as well as their individual entourages. this section provides a great deal of the iconography of these figures. the invocation ends with an exhortation for these deities to destroy the enemy by various means "send warfare and jackals toward the enemy. send darkened clouds and sharp knives toward the enemy. send avalanches and wolves toward the enemy. send violent suicide toward the enemy."131 the second half of the text is a history of the seven riders, specifically the conversation between padmasambhava and tsiu marpo paraphrased in chapter 2. the text ends requesting that it not be bestowed. 2.5. terma entrusting the warlord s life-energy to tamdrin the final text is a terma that seals the previous texts by reiterati

h the arrow [which] cuts389 the essence390 of the elements. having finished those, throw the charmed substances, blood, and magic weapons; carry the effigy of the might demon form to the three highest.391 then, as for the stages of the signs; a guardian king and a horseman [endowed with] pierced leather and clanging symbols arrive at the top of a red rock as the sun392 and moon393 rise [309] blue wolves wander; these should be known as the signs394 of gods and men. wild beasts that are led into battle roam the distant mountains. they destroy395 the castles of the enemy, seize prisoners, steal clothes and ornaments, and kill animals. these should be known as the signs of the enemy. light and396 sound and shaking, and beating the door and burning the house, and shake the effigy and [fall as]

ocation and history (322.6-328.5) thus called "the invocations and history of the violence demons [323 "over there in the direction where the sun sets, in the red copper fields of the might demon land; above the copper rocks there is copper and more copper. on the peaks the dark wild ones hunt. on the sides the violence demon riders race along. from the middle they penetrate the land as eaters of wolves. fundamental poison, ruzululu.482 in the power inside the red copper rock a boiling lake of blood churns.483 dark castle leather is tied up.484 bronze locks are arranged in proper order.485 in the power inside the castle of terrifying might demons the serpentine might demons are emanations of the assembly. their body color is a brilliant greenish red and their red matted hair is gathered fi

wears on his body red copper armor. he has bound to his head a majestic turban of red silk. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he [has] a red leather shield endowed with fire light. his bronze dagger gleams as it repels. his red silk banner swirls about like the wind. his red might demon horse moves quickly like an electric wam.504 he leads a pack of wolves and jackals. he soars over mountain birds and crows. he desires the splendid knife from above the life-force and life. he sends to the enemy magical displays by means of knives. he sends to the enemy the nine magical displays and nine wolves. these are the seven rider brigands of the might demons. 504 unknown. 175 this group of arrogant, wrathful might demons leads the might demon army towa

magical displays by means of knives. he sends to the enemy the nine magical displays and nine wolves. these are the seven rider brigands of the might demons. 504 unknown. 175 this group of arrogant, wrathful might demons leads the might demon army toward the hateful enemies. send warfare505 and jackals toward the enemy. send darkened [clouds] and sharp knives toward the enemy. send avalanches and wolves to the enemy. send violent suicide to the enemy. complete these entrusted activities" finish speaking thus and invoke the time of killing. this is "the invocation of the horse race of the might demon brigand [327] the s.dhana of the seven emanating riders, the full assault506 of the spiritual master padma[sambhava" regarding the history of these [demons; previously, in the region of the bla

assault506 of the spiritual master padma[sambhava" regarding the history of these [demons; previously, in the region of the blazing mountain charnel grounds in india, in front of the dark red copper mountain, there are eleven red fierce might demons of the demoness s flame-patterned window that are similar to the rising demoness. because padmasambhava settled there, at midnight a time when seven wolves with bloody manes arose and created obstacles for the guru the spiritual master resided in the meditative stabilization of glorious tamdrin. from this he raised the vajra. because of this, the seven horsemen having departed, they arose in homage. due to saying "who are you" the lord said "i am the chief of the violence demons, tsiu mar. the previous lord, glorious tamdrin conferred empowerm

there were eleven might demons of the flaming tongue clan who were similar to the rising flesh-eating demoness of the red rock, and [the tantras] were concealed within a small leather box filled with toenails inside the fissure of a cliff; this was entrusted to the seven attendant riders themselves. at a later time, when the master padmasambhava arrived in that place, at the midnight hour, seven wolves with blood-clotted hair cried out and the master, as an arisen magical manifestation, changed into the form of the glorious tamdrin; with a brandished vajra, having gone to the seven horsemen of the wolves, they prostrated before him. padmasambhava asked "who are you" the master [horseman] said "i am the lord of the violence demons, named tsiu marpo. previously, the great glorious one tamdr

BLACK WITCHCRAFT

rlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strength

BLAVATSKY H P ANTHROPOGENESIS

e me, etc" is a verbatim repetition of words written in the "book of enoch" lxxxix. in the introduction to archbishop lawrence's translation of it from an ethiopic ms. in the bodleian library, the editor, author of the "evolution of christianity" remarks "in revising the proof-sheets of the book of enoch. the parable of the sheep, rescued by the good shepherd from hireling guardians and ferocious wolves, is obviously borrowed by the fourth evangelist from enoch, lxxxix, in which the author depicts the shepherds as killing. the sheep before the advent of their lord, and thus discloses the true meaning of that hitherto mysterious passage in the johannine parable 'all that ever came before me are thieves and robbers- language in which we now detect an obvious reference to the allegorical shep

BLAVATSKY H P COSMOGENESIS

to hurt us than we would think of harming them, the two-thirds of the world's evil would vanish into thin air. were no man to hurt his brother, karma-nemesis would have neither cause to work for, nor weapons to act through. it is the constant presence in our midst of every element of strife and opposition, and the division of races, nations, tribes, societies and individuals into cains and abels, wolves and lambs, that is the chief cause of the "ways of providence" we cut these numerous windings in our destinies daily with our own hands, while we imagine that we are pursuing a track on the royal high road of respectability and duty, and then complain of those ways being so intricate and so dark. we stand bewildered before the mystery of our own making, and the riddles of life that we will

BOOK OF BLACK SERPENT

grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-faced withal. 5. tzephariron- whose colors are fiery and yellow, and their form like merciless wolves and jackals. 6. obiriron- whose colors are like clouds, and their form like grey, bloated goblins. 7. necheshethiron- whose color is like copper, and their form is like that of a most devilish and almost human-headed insect. 9. nachashiron- whose colors are like serpents, and their form like dog-headed serpents. 10. dagdagiron- whose colors are reddish and gleaming, and their form like vast

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

not fruitful, drawing up realistic plans for the coming year dumannios, the coming of deep darkness native american name: first snows or frost on the grass moon full moon date: november/december (may/june in the southern hemisphere) ritual: bringing light into the darkness, seeking inner as well as outer illumination and inspiration riuros, the time of the long coldness native american name: when wolves huddle close moon full moon date: december/january (june/july in the southern hemisphere) ritual: material security, the home and family angantios, staying or home native american name: gnawing on bones moon seite 130 wicca01.txt full moon date: january/february (july/august in the southern hemisphere) ritual: acceptance of life as it is, seeking joy in what one has, not fretting for what o

COLLIER IRENE CHINESE MYTHOLOGY

ain, rude, and greedy, but monkey s magic tricks and saucy personality make him a beloved character. 96 on the mountain of fruit and flowers, a magic rock gave birth to a stone egg. from this stone egg emerged a monkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and fruit. still, his joyful personality and curious nature made him the most popular animal on the mountain. one day, monkey jumped through the waters of a cascading waterfall and discovered behind it a cave furnished with stone bowls, cups, and chairs. delighted, monkey called al

COSIMANO CHARLES ELEMENTARY PSIONICS

everything that this energy touches must be affected by it in some way. you are, for all practical purposes, setting up a magnetic field around your body which will attract to you that which you desire. so the big question that immediately comes to mind is what do you do with these marvelous little things? well, let me give you a couple of ideas. people are, by their very nature gregarious. like wolves, they run best in packs. people are terrified of loneliness, almost as much as they are of speaking in public, something that has never bothered me very much, but then i've never had my pants fall down either, which may be what they are really afraid of. anyway, even the hermit in the backwoods secretly desires the day when he can return to his fellows instead of trying to blow them up. the

DAVID ICKE CHILDREN OF THE MATRIX

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

DIABOLUS

as connected with akhtya was kabed-us-spae and akht-jadu. this obscure 15 the book of the serpent, draconian and persian sorcery by michael w. ford, succubus publishing. 14 figure was said to be a powerful sorcerer who was a manifestation of the power of the daevas, he could astrally project into hell and communicate with ahriman, and was considered a nomadic demon. it is owing to the passions of wolves and khrafastras that men are like devs; and hesham, the invisible power of the perverted path, prevailing in them, they become the source of darkness unconnected with light, of evil intelligence unconnected with wisdom, and of evil unmixed with good denkard book 3 akhtya was said in the denkard to have enunciated ten specific points on the practice of the yatuk dinoih or witchcraft. to be m

DONALDTYSON VAMPIRES

accompanied by murderous and sadistic tendencies. in modern times, those afflicted with the compulsion to drink blood often take on the mythical qualities of the film vampire, as far as it is possible for a human being to so do. they shun mirrors, for example, and believe themselves without reflections; they avoid sunlight; they frequent graveyards; some imagine they can transform themselves into wolves or bats. thanks to anne rice, vampires have become fashionable. many young people have discovered a sexual thrill in drinking their own blood, or the blood of others. in this subculture blood is shared. some fashion vampires imagine themselves possessed of unusual physical strength, or immortal life, or special occult powers such as the ability to control others mentally or to see in the da

DONALDTYSON WEREWOLF

tigers. almost every beast has been a were-beast to some culture. shape-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to one or another beast, which is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

concerning every charm and all the words which may be spoken against me (6, may the gods resist them, and may each and every one of the company of the gods withstand it them"[10] text [chapter xxiv (i) the chapter of bringing charms unto osiris ani [in neter-khert [he saith "i am tmu[11]-khepera, who gave birth unto himself upon the thigh of his divine mother.[12] those who are in nu[13]are made wolves, and those who are among the godlike rulers (3) are become [1. see above, p. 264. 2. var "he saith" 3. var "by amen, the god of my town; lepsius, todtenbuch, pl. xiv. 4. var, netiu. 5. var, may tmu give me my hand to shoot them at those who fetter [me. may my mouth be given to me, may my mouth be opened" plate xv. http//www.sacred-texts.com/egy/ebod/ebod22.htm (1 of 6 [8/10/2001 11:28:11 am

ELLIS LOW TWELVE 1907

ion was to make the attack just before daybreak. that is the favorite hour with indians themselves, for it marks the lowest ebb of one's vitality and alertness. despite the vigilance of the sentinels, thrown out on every side by the hostiles, some of the latter would be asleep. incredible as was their endurance, it had none the less its limits set. true, they would wake with the suddenness of she-wolves, but by that time we hoped to be among them, attending to "business" the plan of approach having been agreed upon, vikka, pedro and jim moved forward again, with us troopers following at a distance of a hundred yards or so. the purpose of the three was to find the avenue for attack. it was natural that one side or the other of the camp was more vulnerable than the others. it might be that t

single horse five hundred miles, and the distance which we traversed was equal to that between new york and san francisco. the raiding and massacring covered a region four times as large as the state of massachusetts, and during the campaign three thousand soldiers were engaged on our side of the line and almost as many mexicans south of the rio grande, who were as resolute as we to run the human wolves to earth. through a temperature like that of the infernal regions, low twelve 85 general miles pressed his task. the heliograph flashed orders from one mountain peak to another, and general lawton gave the hostiles no rest. finally, worn out and exhausted, they halted near the town of fronteras, in the sierra madre. there, while geronimo was trying to make a treaty with the mexicans which w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he sorcerers caused hail to fall, of which they made a powder to be used as poison, how they used an unguent to carry them to sabbat, how a sorcerer was able to slay anyone by means of a mere breath, and, when arraigned before a judge, they could not shed tears. he described devil s mark found on their skins, of how all sorcerers and magicians possess the power to change their forms into those of wolves, and how for these offences they were burned at the stake without sacrament, so that they were destroyed body and soul. the work ended with instructions to the judges of cases of sorcery, which is often known as the code des sorciers. sources: boguet, henri. discours des sorciers. translated as examen of witches. new york: barnes& noble, 1971. boh (or boo) a magical word often used to frigh

mpany of heaven, and his baptism, all his sheep would be safe. he would also have money. burgot acknowledged the demon. later, in company with michel verdun, he attended a sabbat of warlocks, where he stripped naked and was anointed with an unguent, after which his limbs became hairy and his feet like those of a beast. verdun also changed his form, and they both ran like the wind. in the shape of wolves they pursued and attacked children and committed other hideous crimes. sources: summers, montague. the werewolf. london, kegan paul, trench, trubner, 1933. reprint, new hyde park, n.y: university books, 1966. burgoyne, thomas h (1855.1894) thomas h. burgoyne, an astrologer and founder of the hermetic brotherhood of luxor, was born april 14, 1855, and grew up in his native scotland. spontane

ty of olaus magnus, are represented as most deeply versed in the art of fascinating men, so that by witchcraft of the eyes, or words, or of aught else [a very useful latitude of expression] they so compel men that they are no longer free, nor of sane understanding, and often are reduced to extreme emaciation, and perish by a wasting disease. he then proceeds to similar marvels concerning animals: wolves, if they see a man first, deprive him of all power of speech; a fact yet earlier from theocritus. the shadow of the hyaena produces the same effect upon a dog; and this sagacious wild beast is so well acquainted with its own virtue, that whenever it finds dog or man sleeping, its first care is to stretch its length by the side of the slumberer, and thus ascertain his comparative magnitude w

d (1674, joannes w. scheffer describes lapp magic, the melancholic constitution of the laplanders, renders them subject to frightful apparitions and dreams, which they look upon as infallible presages made to them by the genius of what is to befall them. thus they are frequently seen lying upon the ground asleep, some singing with a full voice, others howling and making a hideous noise not unlike wolves. their superstitions may be imputed partly to their living in solitudes, forests, and among the wild beasts, partly to their solitary way of dwelling separately from the society of others, except who belong to their own families sometimes several leagues distance. hereafter it may be added, that their daily exercise is hunting, it being observed that this kind of life is apt to draw people

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

women are most prone to listen to their proposals, by reasons which prove that the inquisitors had but a mean estimate of the softer sex. the inquisitors show the most extraordinary skill in explaining all the difficulties which seemed to beset the subject; they even prove to their entire satisfaction that persons who have become witches may easily change themselves into beasts, particularly into wolves and cats; and after the exhibition of such a mass of learning, few would venture any longer to entertain a doubt. they investigate not only the methods employed to effect various kinds of mischief, but also the counter-charms and exorcisms that may be used against them. they likewise tell, from their own experience, the dangers to which the inquisitors were exposed, and exult in the fact th

rops of blood, to be hailed as a werewolf, to have the sign of the cross made on their bodies, to be addressed thrice by their baptismal names, or to be struck thrice on the forehead with a knife. according to donat de hautemer, quoted by simon goulart (1543.1628, there are some lycanthropes who are so dominated by their melancholy humour that they really believe themselves to be transformed into wolves. this malady. is a sort of melancholy, of a black and dismal nature. those who are attacked by it leave their homes in the months of february, imitate wolves in almost every particular, and wander all night long among the cemeteries and sepulchres, so that one may observe a marvelous change in the mind and disposition, and, above all in the depraved imagination, of the lycanthrope. the memo

ns, in whose hands he died some days later. those afflicted with lycanthropy are pale, with dark and haggard eyes, seeing only with difficulty; the tongue is dry, and the sufferer very thirsty. speaking of lycanthropy, gaspar peucer (1525.1602) stated the following: as for me i had formerly regarded as ridiculous and fabulous the stories i had often heard concerning the transformation of men into wolves; but i have learnt from reliable sources, and from the testimony of trustworthy witnesses, that such things are not at all doubtful or incredible, since they tell of such transformations taking place twelve days after christmas in livonia and the adjacent countries; as they have been proved to be true by the confessions of those who have been imprisoned and tortured for such crimes. here is

follow him. if they procrastinate or go too slowly, there immediately appears a tall man with a whip whose thongs are made of iron chains, with which he urges them onwards, and sometimes lashes the poor wretches so cruelly, that the marks of the whip remain on their bodies till long afterwards, and cause them the greatest pain. as soon as they have set out on their road, they are all changed into wolves. they travel in thousands, having for their conductor the bearer of the whip, after whom they march. when they reach the fields, they rush upon the cattle they find there, tearing and carrying away all they can, and doing much other damage; but they are not permitted to touch or wound persons. when they approach any rivers, their guide separates the waters with his whip, so that they seem t

band scatters, and everyone returns to his home, having regained his own proper form. this transformation, they say, comes about in this wise. the victims fall suddenly on the ground as though they were taken with sudden illness, and remain motionless and extended like corpses, deprived of all feeling, for they neither stir, nor move from one place to another, nor are in any wise transformed into wolves, thus resembling carrion, for although they are rolled or shaken, they give no sign of life. jean bodin (1529.1596) related several cases of lycanthropy and of men changed into beasts, including the following: pierre mamot, in a little treatise he has written on sorcerers, says that he has observed this changing of men into wolves, he being in savoy at the time. henry of cologne in his trea

rewolf novels have appeared annually and some, such as whitney streiber s wolfen have become popular movies. gary brandner s the howling led to no less than five sequels, most of which were made into movies. the lycanthropy/shape-shifting theme also was prominent in movies like the cat people, which features a woman able to transform into a panther. sources: baring-gould, sabine. the book of were-wolves. london, 1965; new york: causeway books, 1973. cooper, basil. the werewolf in legend, fact and art. new york: st. martin s press, 1977. douglas, adam. the beast within: man, myths and werewolves. london: chapmans, 1992. reprint. london: orion, 1993. dunn, charles w. the foundling and the werewolf: a literary- historical study of guillaume de palerne. toronto: university of toronto press, 19

red with a white down. the ancient tartars thought a great deal of it and most of them kept it carefully in their houses, where jan struys says he saw it several times. it grew on a stalk about three feet in height, to which it was attached by a sort of tendril. on this tendril it could move about and turn and bend toward the herbs on which it fed, and without which it soon dried up and withered. wolves loved it, devouring it with avidity, because, reportedly, it tasted like the flesh of a lamb. the author added that he had been assured that it had bones, flesh, and blood, thus being known in its native country as zoaphite, or animal plant. zodiac the zodiac, literally the circle of animals, is constituted by the 12 stellar constellations through which the sun appears to pass in its annual

EVIL AND UNCLEAN SPIRITS

wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their form blended as of a reptile, insect and shellfish such as the crab and the lobster, yet demon faced withall, for d. wrybhlc (shalhebiron: whose colors are fiery and yellow, their form is like merciless wolves and jackals, for e. wryrpx (tzaphiriron: whose colors are like those of l, and their form is like partially living yet decaying corpses, for f. wryrybu (abiriron: whose colors are like clouds, and their form is like grey bloated goblins, for g. wrytcjn (necheshthiron: whose color is like unto copper, and their form is of a most devilish and human headed insect, for h. wrycjn (nachashiron: w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

f a tullius, a thomas (aquinas, or an albertus (magnus).3 logifer is very well-informed about medical recipes for improving the memory, what diet is best for it, what regimen of life. information such as this he regards as much more useful than that empty and deceptive art of memory which uses images and figures. the reaction of philothimus to logifer's speech is to remark that thus do crows caw, wolves howl, horses whinney, and so on. it is clear that logifer is one of those who ought to heed the warning of merlin and not attempt to discuss things which are beyond him. in these seven or eight opening pages of dialogue in de umbris idearum, written in paris before coming to england, we already have the outline which the dialogues to be written in england will follow, both as to dramatis pe

GILBERT THE SORCERER AND HIS APPRENTICE

ou will find many parallel cases. we call these things by learned names now. i have met grave and learned men, whose veracity was unimpeachable, who solemnly declared that they had witnessed levitation, some even who had experienced it in their own proper persons. i do not say the stories are true, but i know that they are very widely believed. and as for the tales of witches who became hares and wolves, i have myself seen in the salpetriere hospital in paris epileptic and hysteric patients who were fully convinced that they were animals, and imitated animal cries and motions with curious exactness, to say nothing of the curious disease known as lycanthropy. true we do not burn witches nowadays, even if we do more or less believe in them. the manners of today are less brutal. but in englan

GOETIA LUCIFERIAN

s the gateway to aspects of the mind which control speech and thought patterns. belial is said to grant senatorships and such, while this is in reference to one achieving success with their own desire and will. he governs 50 legions of spirits, who are of the infernal and celestial/luciferian realms of the earth. belial also initiates into the solar and lunar gnosis of being, that of vampyres and wolves. king belial demands sacrifice, which is of a sexual nature. a powerful will is required to restrain and hold this force in the evocation circle or black mirror, from which then the sorcerer should immolate the self in this daemonic force the isolated and immortal psyche& decarabia decarabia is the sixty-ninth spirit of solomon, who appears as a burning and flaming pentacle, then at the com

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ground, one working in mexico and providing the model for quetzalcoatl, the other in peru being the model for viracocha. the superficial resemblance that the spanish bore to those earlier fair-skinned foreigners opened many doors that would otherwise certainly have been closed. unlike their wise and benevolent predecessors, however, pizarro in the andes and cortez in central america were ravening wolves. they ate up the lands and the peoples and the cultures they had seized upon. they destroyed almost everything. tears for the past their eyes scaled with ignorance, bigotry and greed, the spanish erased a precious heritage of mankind when they arrived in mexico. in so doing they deprived the future of any detailed knowledge concerning the brilliant and remarkable civilizations which once fl

the most obvious question: is it not likely that the rest of the environment was also different?10 the alaskan muck in which the remains are embedded is like a fine, darkgrey sand. frozen solid within this mass, in the words of professor hibben of the university of new mexico: lie the twisted parts of animals and trees intermingled with lenses of ice and layers of peat and mosses. bison, horses, wolves, bears, lions. whole herds of 5 ibid, pp. 360-1; the path of the pole, p. 250. 6 quaternary extinctions, p. 360-1. 7 ibid, p. 358. 8 donald w. patten, the biblical flood and the ice epoch: a study in scientific history, pacific meridian publishing co, seattle, 1966, p. 194. 9 the path of the pole, p. 258. 10 david m. hopkins et al, the palaeoecology of beringia, academic press, new york, 19

aura of understated strength, energy and grace. captured by the force field of this occult and powerful presence, i was vividly reminded of the universal myths of precession i had been studying during the past year. canine figures moved back and forth among these myths in a manner which at times had seemed almost plotted in the literary sense. i had begun to wonder whether the symbolism of dogs, wolves, jackals, and so on, might have been deliberately employed by the long-dead myth-makers to guide initiates through a maze of clues to secret reservoirs of lost scientific knowledge. among these reservoirs, i suspected, was the myth of osiris. much more than a myth, it had been dramatized and performed each year in ancient egypt in the form of a mystery play a plotted literary artefact, pass

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

host: the wide cloak and low hat are retained in the name hackelbernd, which i venture to trace back to a gothic hakul-baii-ands (p. 146-7. as longbeard, the god deep-sunk in his mountain-sleep is reproduced in the royal heroes charles and frederick: wlio better than wuotan, on whose shoulder they sit and bring him thoughts and tidings, was entitled to inquire after the flying ravens? eavens and wolves scented his march to victory, and they above all other animals have entered into the proper names of the people. in the norse sagas the questioner is a blind graybeard, who just as plainly is old osin again. father of victory, he is likewise god of blessing and bliss, i.e. wish over again, whose place is afterwards occupied by salida (well-being. since he appears alike as god of poetry, of

jager. furious host: guro. 947 'gracious' fricha; conf. sommer's thiir. sag. 165-6. and berhta, the shining, is identical with her too; or, if the name applies more to frouwa, she is still next-door to her, as the norse freyja was to frigg. it is worth noting, that here norweg. legend also names a' huldra^ not frigg nor freyja. the dogs that surround the god's airy chariot may have been wuotan's wolves setting up their howl. a scand. story not well authenticated^ makes o&lnn be wounded by a boar, like hakelbernd, and this wounding seems altogether legendary (p. 921-2; whon the boar sucked the blood out of the sleeping god, 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

have been hornjyuta, hornpyta? on ?iota, ululare, goth]?ut-haurn aaxiri'y. the precise meaning of ddse, unless it be for dwase, twase, getwas (spectre, p. 915, escapes me (see suppl. such unholden are much more night-dames, bonae dominae, than devil's partners. the' faring to ivoods and forests' expresses the sentence pronounced on banished outlawed men, whose dwelling is in the wilderness, among wolves, ra. 733, to whom the forest becomes mother (shuma ti mati, conf. saltibus assuetus (p. 482. vulgar opinion in sweden to this day suspects old women, who live alone in the woods, of harbouring and sheltering wolves when they are hunted: they are called varganiodrar, wolfmothers, and such a one is meant in the song of sdinung (sgemingr p. 305 *inde satt gamla djuramor, rorde med nasa i brand

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

; if the clothes he has laid aside be removed, he has to remain a wolf^ pluquet (cont. pop. 15) remarks, that he can only be delivered by being beaten with a key till he bleeds. the common belief among us is, that the transformation is effected by tying a strap round the body; this girth is only three fingers broad, and is cut out of human skin. such a iverwolf is to be distinguished from natural wolves by his truncated tail. from the witch-records of lorrain we learn, that when stalks of grass were pulled up, blessed and thrown against a tree, wolves sprang forth, and immediately fell upon the flock; remigius pp. 152. 162 leaves it doubtful whether the men that threw the grass themselves turned into wolves, but from p. 261 we can think no otherwise. bodin's deemonomanie (fischart's transl

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

collar. the shirt sent to herakles, drenched in dragon's blood, is well known. 8 iibel ovgen, parz. 407, 8 are spiteful eyes; whereas' ein boesez ouge' 71, 16 is a weak, sore eye. 1100 magic' some evil eye lias been at it; to look at a beast with sbarp eyes. in virgil's eel. 3, 103' nescio quis teneros oculus mihi fascinat agnos' the renner 18014 says, tlie glance of the eye kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy. eadulfi ardentis homil. 42' cavete ab illis qui dicunt, quosdam ocuus urentibus alios fascinare* persius 2, 34 has urentes oculi; andfascinare, jsaakaivetv with the ancients meant chiefly this kind of sorcery. the on. expression is sion-hverfing, look-throwing' sundr stauk sula for sion iotuns' asunder burst the pillar at the look of the giant, sgem. 5

69. does the iris owe its name to the messenger of the gods, or the white hue of the lily, or other causes? in christian times an angel reveals the angelica in a dream. aw. 1, 159 (see suppl. the names borrowed from animals may gain much in meaning by the animals themselves being connected with the service of gods. thus there need only a myth underlie such names as biiren-klaue, wolfs-milch, ohg. wolves-zeisala, as. wulfes-t^esel, and as. hrsefnes-leac, to bring to light some relation in which the herb stands to dawn (p. 743-4, to the hero suckled by the shewolf, to the cordial conveyed by the god's messenger. we find a convincing example in the spechts-ivurzel, pecker's root, brought by the sacred bird (p. 673, who probably gave his name to one of the grand woods of our olden time, spehte

blue leaves and red flowers: it inspires love, makes you forget, and transports you whither you please (see suppl. in the poem of elegast 763 seq. there occurs a nameless herb, which one need only put in the mouth to understand what the cocks crow and the dogs bark. villemarque says, whoever accidentally steps on the golden herb (p. 1207, falls asleep directly, and understands the speech of dogs, wolves and birds. in another case the knowledge of birds' language comes of eating a white snake (p. 982, in the edda by eating of the dragon's heart. a fairytale makes some one be three years learning what it is that the dogs bark, the birds sing, and the frogs croak (see suppl. 2. stones. stones are far less mythical than herbs, though among them also the noble are distinguished from the base. s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

3, 31. 426, vor zorn zu einem stein spnngen; ib. 53b, vor sorg zu eim stein springen; iv. 3, 97d, vor leid wol zu eim siein mocm tpringens overpowering emotions make the life stand still, and curdle su? n6 chap xxxil on the heroes entrapped in mountains, and giants. 553 had to pasture the flock, but the goodwife having baked a stone in his bread, soini was in such a rage that he called bears and wolves to aid him, who tore the woman s legs and worried the flock. the esthonians also tell of a giant s son (kallewepoeg, who furrowed up grassy lands wibh a wooden plough, and not a blade has grown on them since (see suppl. this trickiness of the finnish giants is a contrast to the rough but honest ways of the grerman and scandinavian. above all, there is no clear line to be drawn between giant

eventus. male maleficis cedat, infaustae molis gerulum onus obruat, nobis potiora tribuant omina sospitatem! nee secus quam optabatur evenit: continuo namque excussa cervice ruens ferentem stipes oppressit. egilssaga p. 389: egill tok i hond ser heslis staung (hazel rod, ok geek a bergsnaus nockura]&gt;a er vissi til lands inn. j?a tok hann hross-hofaff ok setti up d staungina. srsan veitti 1 wolves heads were in like manner held open with hazel rods and hung up isengr. 645-7-8. keinardus 3, 293. 312. keinhart, introd. p. ixix. 680 trees and animals. hann formala ok maelti sva: her set ek upp ni&staung, ok sn^ ek]?essu niisi a hond eiriki konungi ok gunnhilda drottningu. hann sneri hross-hof&inu inn d land. at other times they carved a man s head out of wood, and fastened it to a stake

jehet, to her ye give the honour, swenn ir si in liehtem schine sehet. whenever ye see, etc. other passages in point are reserved for next chapter. the personality of the sun and moon shews itself moreover in a fiction that has wellnigh gone the round of the world. these two, in their unceasing unflagging career through the void of heaven, appear to be in flight, avoiding some pursuer. a pair of wolves are on their track, sjcoll dogging the steps of the sun, hati of the moon; they come of a giant race, the mightiest of whom, managarmr (moon-dog, apparently but another name for hati, is sure some day to overtake and swallow the moon. how 1 conf. sunnagahts, sungiht (soils iter, p. 617 n, and sunnan sifffat (iter, csedm. 182, 25. 706 sky and staes. extensively this tradition prevailed, has

HELENA BLAVATSKY NIGHTMARE TALES

s facetroubled him for one short instant, but he regained his self-possession and, lifting once more his bow, drewthe first note. then the public enthusiasm reached 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

HP LOVECRAFT A DARK LORE

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

IRISH WITCHCRAFT AND DEMONOLOGY

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

ISIS UNVEILED

e the great dragon lies in wait" mr. gladstone went to the trouble of making a catalog of what he terms the "flowers of speech" disseminated through these papal dis- courses. let us cull a few of the chosen terms used by this vice-regent of him who said that "whosoever shall say. thou fool, shall be in danger of hdl-fire" they are selected from authentic discourses. those who oppose the pope are "wolves, pharisees, thieves, bars, hypocrites, drop- sical, children of satan, of perdition, of sin and corruption, satellites of satan in human flesh, monsters of hell, demons incarnate, stinking corpses, men issued from the pits of hell, traitors and judases led by the spirit of hell, children of the deepest pits of hell" etc, etc; the whole piously collected and published by don pasquale di fraa

ions. and lo, i am with you always, even to the end of the worid" are we to believe that he said this but to those who wear these black or scarlet liveries of borne? must we then credit the story that this power was given by christ to simon stylites, the saint who sanctified himself by perching on a pillar (atyloa) sixty feet high, for thirty-sz years digitizecoy google half-convertbd dragons and wolves t7 of his life, without eyer descending from it, in order that, among other miracles related in the guden legend, he might cure a dragon of a aore eye "near simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar

KETAB E SIYAH

the toils of love, the sleeping nephilim. now cast into confusion and into fear, his heart pounded out uncertain beat and some realisation of heaven's doom became known to his afflicted spirit. making now to slay in sleep these creatures that were so foreign to his sight yet awakened such fear in his soul, his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to

LAITMAN M FROM CHAOS TO HARMONY

her example of the balance in nature can be found in the early 1990s, when the north korean government decided to get rid of street cats that had become a nuisance. several weeks after the eradication of most of the cats, there was a major increase in the number of mice, rats, and snakes. in fact, the north korean government had to import cats from neighboring countries to correct this imbalance. wolves are another classic example. we are accustomed to treating wolves as ruthless and dangerous animals. however, when the wolves population diminished, their contribution to balancing the deer, wild boar, and rodent populations became evident. as it turned out, unlike people, who prefer to hunt the healthy animals, wolves hunt primarily the sick and the weak, and in so doing contribute to the

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

his akkadian name of irra or erra, scorched earth) lying awake in bed beside his wife, experiencing a rather restless night. at length, the silence of the nuptial chamber is disturbed by the voice of his weapon, sibittu. sibittu calls nergal to embark on a campaign of war, citing evidence of the general decline of the world as evidence that the equilibrium of things has been disturbed: lions and wolves, no longer hunted by nergal, attack the cattle and carry them away. the shepherds, though watchful, are powerless to stop them. other creatures invade the fields and carry away the grain.most importantly, by failing to exercise his function as god of war and death, the population of men and animals has multiplied to the point where the earth groans from the weight of them. the increased pop

cerers and demons were also thought of as flying with an implement, such as a pitchfork, shovel or broom. the speed of flying broomsticks and forks was said to be very high. satan s minions were also attributed with the ability to transport others through the air. it was further claimed that witches and sorcerers could ride demons who were transformed into such animals as goats, cows, horses, and wolves, while the devil could carry people through the air with no visible means of transport. the notion that witches and magicians possessed the power to fly was rejected during the witch-hunts, and as early as the tenth century it was 92 fraternitas rosae crucis proclaimed impossible by the canon episcopi. however, in the late fifteenth century, the malleus maleficarum, the bible of witch-hunte

LIBER 777

21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &c. water nymphs, sirens, lorelei, mermaids (cf. f) 29 legs and feet phantoms, were-wolves 30 circulatory system will o the wisp 31 organs of circulation salamanders 32 excretory system ghuls, larv, corpse candles 32 bis excretory organs, skeleton the dweller of the threshold, gnomes 31 bis organs of intelligence [socratic genius] editorial note: the atus of thoth liber al, cap. i, v. 57 includes the statement: all these old letters of my book are aright: but x is not the star. t

LIBER LIBERI VEL LAPIDIS LAZULI

rite me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many wonderful things by midnight. 4. by the waning moon did we work. 5. over the plain came the atrocious cry of wolves. 6. we answered; we hunted with the pack. 7. we came even unto the new chapel and thou didst bear away the holy graal beneath thy druid vestments. 8. secretly and by stealth did we drink of the informing sacrament. 9. then a terrible disease seized upon the folk of the grey land; and we rejoiced. 10. o my god, disguise thy glory! 11. come as a thief, and let us steal away the sacraments! 12

LIBER XCV THE WAKE WORLD

asty jackals about, they made such a noise, and at the end i could see two towers. then there was the queerest moon you ever saw, only a quarter full. the shadows fell so strangely, one could see the most mysterious shapes, like great bats with women.s via c v. dens via r v. caput domus viii v. splendor via q v. cranium liber xcv 8 faces, and blood dripping from their mouths, and creatures partly wolves and partly men, everything changing one into the other. and we saw shadows like old, old, ugly women, creeping about on sticks, and all of a sudden they would fly up into the air, shrieking the funniest kind of songs, and then suddenly one would come down flop, and you saw she was really quite young and ever so lovely, and she would have nothing on, and as you looked at her she would crumbl

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

1946: 49.65. berserks furious warriors, in mythology associated with odin. the passage in question is chapter 6 of snorri fs ynglinga saga, which also provides a description of berserksgangr, ggoing berserk. h after stating that odin could make his enemies blind, deaf, or overcome with fear in battle, their weapons useless, snorri added, gbut his men went without armor and were crazed as dogs or wolves, bit their shields, were strong as bears or bulls. they killed men, but neither fire nor iron affected them. that is called going berserk. h other than this passage, berserks seem to have belonged more to the world of men than of gods, which agrees with the project of euhemerism snorri had adopted with ynglinga saga. the skaldic poem haraldskvadi, assembled from various fragments and genera

etween fosite and forseti (doubted by theodor siebs, gder gott fos[e]te und sein land, h beitrage zur geschichte der deutschen sprache und literatur 35 [1909: 535.553) are investigated by stephen schwartz, poetry and law in germanic myth, university of california publications, folklore studies, 27 (berkeley and los angeles: university of california press, 1973. freki (ravenous-one) one of odin fs wolves. grimnismal, stanza 19, part of odin fs vision of the abodes of the gods, mentions freki: geri and freki the one accustomed to battle feeds, glorious herjafodr [odin; and on wine alone the weapon-noble odin ever lives. snorri quotes this stanza in gylfaginning and puts the two halves together, saying that odin gives his own food to the wolves, as he lives on wine alone. the name is simply t

n he faces surt at ragnarok. gerd fs name has been associated etymologically with the earth and with enclosures, and the wedding is often taken to be the divine coupling of sky and earth, or at least of fertility god and representative of the soil. it can also be read as a simple case of the gods getting what they want from the giants. see also frey; hrimgrimnir geri (ravenous-one) one of odin fs wolves. grimnismal, stanza 19, part of odin fs vision of the abodes of the gods, mentions geri: geri and freki the one accustomed to battle feeds, glorious herjafodr [odin; and on wine alone the weaponnoble odin ever lives. snorri quotes this stanza in gylfaginning and puts the two halves together, saying that odin gives his own food to the wolves, as he lives on wine alone. the name is simply the

leg wound. recognizing this token, she chooses him. even if this motif seems only distantly related to skadi fs choosing of njord by his lower legs, the other parallel is spot on: hadingus complains, in verse, of life away from the sea, and regnhild complains of life at the shore. and their complaints echo those of the verses cited in snorri fs gylfaginning: hadingus is disturbed by the howls of wolves, and regnhild by the crying of seagulls. one other motif captures perfectly the way hadingus combines aspects of odin and njord. one of his acts was to sacrifice to frey. indeed, he is said to have established an annual sacrifice to fro (frey, gthe swedes call it froblot, h saxo says, using the norse word blot. in the learned prehistory, it was odin who established sacrifices and was especi

em as follows in gylfaginning: gangleri said: gthe sun moves fast, and almost as if she were frightened; she would not hasten her journey more, if she feared her death. h then har answers: git is not surprising that she goes quickly. the one who seeks her is right nearby, and she has no other way out than to run away. h then gangleri said: gwho is it who makes this trouble? h har says: git is two wolves, and the one who chases her is skoll; she is afraid of him, and he will take her, and the one who runs in front of her is called hati hrodvitnisson, and he will take the moon. i rendered the last word of this passage gmoon, h although it can mean either sun or moon. clearly snorri has adapted these wolves to his notion of ragnarok, when garm will bay and fenrir will get loose to slay odin

destroyer, h and managarm thus has the form of a kenning, for the first part of the name is just the genitive case of the word gmoon. h only snorri knows about managarm, deities, themes, and concepts 221 but his description of the beast, early in gylfaginning, is memorable. he has just 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, a

em as follows in gylfaginning: gangleri said: gthe sun moves fast, and almost as if she were frightened; she would not hasten her journey more, if she feared her death. h then har answers: git is not surprising that she goes quickly. the one who seeks her is right nearby, and she has no other way out than to run away. h then gangleri said: gwho is it who makes this trouble? h har says: git is two wolves, and the one who chases her is skoll; she is afraid of him, and he will take her, and the one who runs in front of her is called hati hrodvitnisson, and he will take the moon. i rendered the last word of this passage gmoon, h although it can mean either sun or moon. clearly snorri has adapted these wolves to his notion of ragnarok, when garm will bay and fenrir will get loose to slay odin

ersonified sun. gangleri begins the exchange: gthe sun moves fast, and almost as if she were frightened; she would not hasten her journey more, if she feared her death. h then har answers: git is not surprising that she goes quickly. the one who seeks her is right nearby, and she has no other way out than to run away. h then gangleri said: gwho is it who makes this trouble? h har says: git is two wolves, and the one who chases her is skoll; she is afraid of him, and he will take her, and the one who runs in front of her is called hati hrodvitnisson, and he will take the moon. h i rendered the last word of this passage gmoon, h although it can mean either sun or moon (try reading the passage to see what sense you make of it if hati too takes the sun) i have also rendered the animate pronoun

LUCIFERIAN SORCERY

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

angel, i seek the addiction of your sweet veins. leviathan 26 when silence is broken, yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which

eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my joyous awakening! so it is done. the headless one ritual is the ritual used to contact and invoke ones holy guardian angel, or true will. this ritual is known to be very dangerous and produce phenomena or hauntings in some places where it is perform

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

gross and earthy in both appearance and temperament. since the world began, living things have feared the darkness; those few creatures who use it as a shield for their maneuvers were usually connected with the spirit of evil. consequently cats, bats, toads, and owls are associated with witchcraft. in certain parts of europe it is still believed that at night black magicians assume the bodies of wolves and roam around destroying. from this notion originated the stories of the werewolves. serpents, because they lived in the earth, were associated with the spirit of darkness. as the battle between good and evil centers around the use of the generative forces of nature, winged serpents represent the regeneration of the animal nature of man or those great ones in whom this regeneration is com

MASTERING WITCHCRAFT

he 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 of blackthorn is grasped; in the other a torch flickers with a resinous, smoky flame. an owl, the symbolic bird of death, is perched on the being's shoulder. in the far distance, the baying of dogs or wolves can be heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantine, walks abroad! this is the basic saturnian image. embroider on it with your own fantasies by all means. the more personal and sinister they are to you yourself, the more effective your magic will become. the one thing to remember is that they should evoke in you all tho

MICHAEL FORD A RITE OF THE WEREWOLF

all be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods nea

e sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the

MICHAEL FORD BOOK OF CAIN

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

MICHAEL FORD WITCHMOON

jesus christ, the holy virgin and his baptism. burgot then accepted his suggestions and gave an oath by kissing moysets' hand, which was as cold as the hand of a corpse. it was years later when the rider returned and gave burgot an ointment to smear upon himself. this 14 14 act was done along with pierre's friend verdun, who smeared himself with this foul smelling ointment as well. the two became wolves and began to devour other humans. moyset sneered at the two and rode off into the night. the two were captured and executed for their crimes. in the year 1600 two teenage boys, jean grenier and pierre la tilhaire went into the dense, dark forest to hunt and gather food for their families. they were met at some point by a man upon a black horse who called himself herren or the lord of the fo

control yourself. will must preserve you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which disappears again into the night. you feel strangely at home in this place, wondering if you have known it before. you see a black tower in the distance, from which the sound of wolves and female voices chanting a mantra grows as you approach. you are floating yet at times walking on something you are not quite aware of. when fear takes over for a fraction of a second you feel your walking slowed. only when will takes over can you relax and float. you make a mental note not to let panic overtake you. the wolves howl in the distance, and a blood 35 35 red moon, seemingly m

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

zza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide me and walk with me unto the luciferian sabbat. by the second moon maiden who rides upon the dragon s spine, i summon thee bring thy fiery essence

an sabbat. by the second moon maiden who rides upon the dragon s spine, i summon thee bring thy fiery essence into my circle, enflame me in the cunning fire and blood of your fornications. uplift me into the spirit of the red dragon- akhuraku, hecau, zrazza by the third moon moon of death, aged witch queen of the sabbat, hex casting hag of the nganga and grave-bound fetish, mother of vampyres and wolves, come thou forth and encircle me guide me unto the infernal sabbat hekas satahan zrazzu usha ii) the maiden widdershin around the circle, visualize each goddess with the black mirror and see them encircle you. drink of the chalice and recite triple moon move and bless this circle and rite. i come prepared, i shall enter the ghostroads of your lunar splendor i shall consume the blood of the

g in the sky with a moon right above us. i had always wanted to know why the moon on the witches sabbat gathering was always above us, though in any other astral travels it was always below us. i feel at this time, when the sabbath is called we are still in the earth dimension, though in a remote location and in astral form. the sounds are so clear yet still muffled at the same time. i could hear wolves and such, prowling around the fires and among the other witches. we were drawing power from the moon, i was chanting a mantra redolent with resurgence and joy. i felt so alive and free. i could feel the beast which was my form. i knew that which was ours for the taking. existence is pure joy indeed. the female witches were indeed, as described by spare, taking quite the active role. they se

ction 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 sabbat path on this plane of existence. i could only wonder la

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

MICHAEL W FORD NOX UMBRA

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. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through t

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

om the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small ta

MORALS AND DOGMA

truth, pindar, hesiod, schylus, sop, and horace said "all virtue is a struggle; life is not a scene of repose, but of energetic action. suffering is but another name for the teaching of experience, appointed by zeus himself, the giver of all understanding, to be the parent of instruction, the schoolmaster of life. he indeed put an end to the golden age; he gave venom to serpents and predacity to wolves; he shook the honey from the leaf, and stopped the flow of wine in the rivulets; he concealed the element of fire, and made the means of life scanty and precarious. but in all this his object was beneficent; it was not to destroy life, but to improve it. it was a blessing to man, not a curse, to be sentenced to earn his bread by the sweat of his brow; for nothing great or excellent is attai

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

it on their way to attack greece, they not only sailed by, leaving it uninjured, but sent rich presents to the temple. games, called delia, instituted by theseus, were celebrated at delos every four years. a festival termed the gymnopedaa was held at sparta in honour of apollo, in which boys sang the praises of the gods, and of the three hundred lacedamonians who fell at the battle of thermopyla. wolves and hawks were sacrificed to apollo, and the birds sacred to him were the hawk, raven, and swan. roman apollo. the worship of apollo never occupied the all-important position in rome which it held in greece, nor was it introduced till a comparatively late period. there was no sanctuary erected to this divinity until b.c. 430, when the romans, in order to avert a plague, built a temple in hi

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 defended their flocks from the attacks of wolves. the shepherds of these early times, having no penfolds, were in the habit of gathering together their flocks in mountain caves, to protect them against the [173]inclemency of the weather, and also to secure them at night against the attacks of wild animals; these caves, therefore, page 201 which were very numerous in the mountain districts of arcadia, boeotia &c, were all consecrated to pa

the introduction of pan into the worship of dionysus, we hear of a number of little pans (panisci, who are sometimes confounded with the satyrs. faunus. the romans had an old italian divinity called faunus, who, as the god of shepherds, was identified with the greek pan, and represented in a similar manner. faunus is frequently called inuus or the fertilizer, and lupercus or the one who wards off wolves. like pan, he possessed the gift of prophecy, and was the presiding spirit of the woods and fields; he also shared with his greek prototype the faculty of alarming travellers in solitary places. bad dreams and evil apparitions were attributed to faunus, and he was believed to enter houses stealthily at night for this purpose. fauna was the wife of faunus, and participated in his functions

ts being drawn by odysseus and eurylochus, it fell to the share of the latter to fill the office of conductor to the little band selected for this purpose. they soon came to a magnificent marble palace, which was situated in a charming and fertile valley. here [312]dwelt a beautiful enchantress called circe, daughter of the sun-god and the sea-nymph perse. the entrance to her abode was guarded by wolves and lions, who, however, to the great surprise of the strangers, were tame and harmless as lambs. these were, in fact, human beings who, by the wicked arts of the sorceress, had been thus transformed. from within they heard the enchanting voice of the goddess, who was singing a sweet melody as she sat at her work, weaving a web such as immortals alone could produce. she page 343 graciously

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ite spots called stars, were called the night. crying to the great spirit during the dance the chief medicine man leans against the big canoe, with the sacred pipe in his hand, crying to the great spirit for help in the coming year. antelopes the mandan boys were painted yellow to play the part of antelopes in the dance. they alternately chased and were chased by adult men dressed as bald eagles, wolves, swans, rattlesnakes, vultures, and beavers. the adult dancers each sang their own medicine songs sacred and personal song-poems. the words were simple and direct. a song collected by frances densmore from wounded face of the black mouth society of the mandan translates in its entirety: earth always endures. grizzly bears two men dressed as grizzly bears sit by the big canoe, threatening to

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

ation of nebuchadnezzar into a wild beast, which things merely prove that the eloquent doctor of hippo was unacquainted with magical secrets and that the theologians in question were not advanced far in exegesis. we are concerned in this chapter with different and more incredible marvels, which are at the same time incontestable. i refer to lycanthropy, or the nocturnal transformation of men into wolves, long celebrated in country tales of the twilight by the histories of werewolves. these accounts are so well attested that, with a view to their explanation, sceptical science has recourse to furious mania and masquerading as animals. but such hypotheses are puerile and account for nothing. let us turn elsewhere for the secret of the phenomena which have been observed on this subject and be

ROBERT KIRK WALKER BETWEEN WORLDS

a new spirit entering into them at that instant, lighter and merrier than their own. other books they have of involved abstruse sense, much like the rosicrucian style. they have nothing of the bible, only collected parcels of charms and counter-charms; not to defend themselves withal but to operate on other animals' for they are a people invulnerable by [that is, to] our weapons. and albeit were-wolves and witches true bodies are, by the union of the spirit of nature that runs through all, echoing and doubling the blow towards another, wounded at home when the[ir] astral assumed bodies are stricken elsewhere [just] as the strings of second harp tuned to a unison sound, though only [the first] one be struck, yet these [fairy] people have not a second or so gross a body at all to be so pier

lems and motifs for its imagery and a substantial part of its inspiration. this is not unlike his own humble book, drawing upon gaelic fairy lore for a thesis proving the otherworld, and so countering materialism and atheism. a summary of the main rosicrucian legend, at least as far as it was published, is found in appendix 1, drawn from de quincey's suspiria de profundis. page 27 and albeit were-wolves and witches true bodies are. wounded at home when the[ir] astral assumed bodies are stricken elsewhere. these if [fairy] people have not a second. body at all to be so pierced. here kirk is referring to lore widespread in europe, which asserts that a witch or werewolf may be discovered at home by wounds appearing on the body, often of a quite respectable and hitherto unsuspected person, res

RUBY TABLET OF SET

maze of angular and mirrored halls within. from these halls issue sights and sounds which sometimes inform, yet more often confound the inhabitants of both lands, though the reactions to such confounding are quite different in each. this has always been a function of the order. from within these flame-lit halls, on ice-laden nights, echoes the sound of laughter, sometimes wild like the howling of wolves, sometimes muffled and indistinct like the dead. one must give close attention to the timbre and pitch of this laughter. one must exercise great care in hearing. perhaps the laughter is the lusty boasting of the sumble, perhaps the murderous despair of budli's daughter. it is always significant and always reflective of that which has been, that which is coming to be, and that dying to be re

he inhabitants of dinetah (the homeland of the classification: v2- c32.a- 1 author: col-lea lane ii date: march, xxviii html revision: nov 29, 1998 ce subject: skinwalking; native american (s.w) black magic reading list: traditional dinee. they are credited with murder, crop failures, incest, miscarriages, illness, too much rain, not enough rain, disasters (natural and not, and communication with wolves, bears, snakes, and lightning. they are the "bogeymen" of the dinee. in reality they are sorcerers- black magicians who seek forbidden knowledge. i will go into this "forbidden knowledge" later. when dealing with skinwalkers and their rituals, it is imperative that we understand the cultural implications. many dinee live in primitive conditions by choice (ie: no electricity, plumbing, or ru

SALMANRUSHDIE THESATANICVERSES

he opened his arms and farishta swam into them until they were embracing head-to-tail, and the force of their collision sent them tumbling end over end, performing their geminate cartwheels all the way down and along the hole that went to wonderland; while pushing their way out of the white came a succession of cloudforms, ceaselessly metamorphosing, gods into bulls, women into spiders, men into wolves. hybrid cloud-creatures pressed in upon them, gigantic flowers with human breasts dangling from fleshy stalks, winged cats, centaurs, and chamcha in his semi-consciousness was seized by the notion that he, too, had acquired the quality of cloudiness, becoming metamorphic, hybrid, as if he were growing into the person whose head nestled now between his legs and whose legs were wrapped around

SATANIC BIBLE

gh priestess of the church; ravenhaired daughter karla, now in her early twenties, a criminology major like her father before, spending much of her time lecturing on satanism at universities in many parts of the country; and finally zeena, remembered by people who saw the famous photo of the satanic church baptism as a tiny tot, but now a gorgeously developed teenager attracting a growing pack of wolves, human male variety. out of lavey's relatively quiescent period came his widely read, pioneering books: first, the satanic bible, which at this writing is in its twelfth edition (and this is my second, revised introduction, after having written the original introduction to the first edition. second, the satanic rituals, which covers more of the somber, complex material lavey unearthed from

SATANICON

n forbidden by xianity, for example: masturbation (self-love; pornography (sexual love felt towards another; fornication (love without a contractual vow; sodomy (variant intercourse; sad0-masochism (exaggerated/active dominant-passive love, and various other aberrations. beyond the pleasures cited, we may ritually engage in infernal bestiality and perverse fantasy lycanthropic sexual love between wolves and non-altered satanists; and pseudo-sex with demons popularly known as incubi and succubae. yes we are sexual beings, and the love-based creed of xianity chooses to impede those various, natural aspects of ourselves which serve to express our love to our greatest loves: our mates. sexual experience and pleasure has always been, and always will be, completely subject to one s personal need

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rant, and i will not be the last in the field; but liberty never yet acknowledged a defender in a felon" there was something so brave and noble in glyndon's voice, mien, and manner, as he thus spoke, that nicot at once was silenced; at once he saw that he had misjudged the man "no" said fillide, lifting her face from her hands "no! your friend has a wiser scheme in preparation; he would leave you wolves to mangle each other. he is right; but "flight" exclaimed nicot "is it possible? flight; how? when? by what means? all france begirt with spies and guards! flight! would to heaven it were in our power "dost thou, too, desire to escape the blessed revolution "desire! oh" cried nicot, suddenly, and, falling down, he clasped glyndon's knees "oh, save me with thyself! my life is a torture; ever

e placed the papers on the table. robespierre seized, and ran his eye over them rapidly and eagerly "good! good" he muttered to himself "this is all i wanted. barrere, legendre! i have them! camille desmoulins was but their dupe. i loved him once; i never loved them! citizen nicot, i thank thee. i observe these letters are addressed to an englishman. what frenchman but must distrust these english wolves in sheep's clothing! france wants no longer citizens of the world; that farce ended with anarcharsis clootz. i beg pardon, citizen nicot; but clootz and hebert were thy friends "nay" said nicot, apologetically "we are all liable to be deceived. i ceased to honour them whom thou didst declare against; for i disown my own senses rather than thy justice "yes, i pretend to justice; that is the

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

n may 1. it was exactly that day that the communists under lenin celebrated. annually on may 1, the huge may day parade is held in moscow. is it a mere accident that the most holy day of paganism and witchcraft, beltane, is also celebrated on may 1? on that day, in pagan europe, children and adults celebrated around the phallus symbol known as the may pole, even as witches howled at the moon.7 of wolves and freemasons in his expose of communism, under the sign of the scorpion, swedish writer and researcher jiiri lina, writes how in his last months, a mad vladimir lenin, his body and brain racked with the sexually transmitted disease syphilis, demanded each night to be taken out on his balcony in his wheelchair. there, for hours, the angry lenin would howl and bay at the moon like a wounded

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n, half-animal monsters bite the throats and drink the blood of men, women, and children? vampires rose from their dank graves by night to sustain their spark of life through the drinking of blood. werewolves devoured the flesh and blood of their victims by night or day. how could people defend themselves against these blood-hungry creatures when they also had the ability to shapeshift into bats, wolves, and luminous fogs? and then there were the supernatural beings, such as the incubus and the succubus, who were more interested in seizing human souls than in sucking human blood. it is difficult for those living in the modern world to imagine the night terrors of our ancestors as they prepared to face the demon- and monster-riddled world after sundown. today, vampires, werewolves, and crea

ls so accused were tortured and burned in basel; but the inquisitors in france have the dubious distinction of recording the most cases of werewolfism in all of europe 30,000 between 1520 and 1630. the werewolf trials began at poligny in 1521 when, after enduring the torture chamber, three men admitted to consorting with shewolves and demons in order to gain the power to transform themselves into wolves then they confessed to having killed and devoured many small children over a 19-year period. they were summarily burned at the stake. the famous case of gilles garnier, who was executed as a werewolf at dole, france, in 1573, provides grim details of attacks on numerous children, in which garnier used his hands and teeth to kill and to cannibalize his young victims. in view of the heinous c

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rs. de lancre was no exception, once stating that god had withdrawn his grace and promises from the jewish people. he claimed also to have it on great authority that t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 113 thecathars rejected all the catholic sacraments. many jews were powerful magicians who had the ability to shapeshift into wolves by night. de lancre, as so many of the trial judges, became rather fixated on the details that the witches provided of their carnal encounters with demons. the more questions he asked about these sexual matters and the more torture the witches suffered, the more lurid the accounts became. de lancre decided that incubi and succubi, those demonic seducers of men and women, had as their missio

THE GOD OF THE WITCHES

not unlikely that the use of poisoned darts was a legacy frompalaeolithic times; it was probably one of the means by which primitive man was able to destroy hisfour-footed enemies. the common poisonous plants of the fields and woods are often deadly when distilledand then introduced into the system through a wound. a couple of hunters with a good stock of poisonedarrows could have kept a pack of wolves at bay, for the poison acts with great rapidity. there is still extantthe evidence of an eyewitness that fairy arrows were being made, and used by their makers, in theseventeenth century. in 1662 isobel gowdie[35] records "as for elf arrow-heads, the devil shapes themwith his own hands, and then delivers them to elf-boys, who whet and dight them with a sharp thing like apacking-needle" isob

THE KEY TO THE MYSTERIES

its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is to say, the "signature" of a specialized instinct. now, instincts are balanced by contrary instincts, and dominated by instincts stronger than those. in order to dominate sheep, the dog plays upon their fear of wolves. if you are a dog, and you want a pretty little cat to love you, you have only one means to take: to metamorphose yourself into a cat. but how! by observation, imitation and imagination. we think that our figurative language will be understood for once, and we recommend this revelation to all who wish to magnetize: it is the deepest of all the secrets of their art. here is the formula in te

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the

THE NECRONOMICON SIMON VERSION

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

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

ife, and love and luck! seven oldest, wisest ones! seven sacred, learned ones! be my guardians, polished swords be my watchful, patient lords protect me from the rabishu o shining, splendorous aphkallhu! what god have i offended? what goddess? what sacrifice have i failed to make? what unknown evil have i committed, that my going out should be thus accompanied by the fearful howlings of a hundred wolves? may the heart of my god return to its place! may the heart of my goddess return to its place! may the god i do not know be quieted toward me! may the goddess i do now know he quieted toward me! may the heart of the unknown god return to its place for me! may the heart of the unknown goddess return to its place for me! i have traveled on the spheres, and the spheres do not protect me. i hav

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

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

THE SHADOWED ONES

ho 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 call of the boneways of the gateway. in your skull t

THE ABYSS AND TABAET

lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of

the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move f

the limitations of flesh he realized that the fiery aspect was essential to his motivation. with regard to the zurvanite view of evolution, ahriman and ahura mazda emanated from zurvan, endless time. ahriman was essentially one who beheld the light from which life could emerge from, however it was cloaked in darkness. this light became passed on to the physical manifestations of ahriman s power, wolves, serpents, scorpions, worms, flies and other such creatures were considered of ahriman 'the twelve signs of the zodiac. are the twelve commanders on the side of ohrmazd, and the seven planets are said to be the seven commanders on the side of ahriman. and the seven planets oppress all creation and deliver it over to death and all manner of evil: for the twelve signs of the zodiac and the se

pings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to christian, being the encircling of sound to create a desired gnosis. the use of soun

THE HOLY BIBLE KING JAMES VERSION

precious things; they have made her many widows in the midst thereof. 22:26 her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed [difference] between the unclean and the clean, and have hid their eyes from my sabbaths, and i am profaned among them. 22:27 her princes in the midst thereof [are] like wolves ravening the prey, to shed blood [and] to destroy souls, to get dishonest gain. 22:28 and her prophets have daubed them with untempered [morter] seeing vanity, and divining lies unto them, saying, thus saith the lord god, when the lord hath not spoken. 22:29 the people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the st

ot believe, though it be told [you] 1:6 for, lo, i raise up the chaldeans [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs. 1:7 they [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves. 1:8 their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat. 1:9 they shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand. 1:10 and they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for

e beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss [and] wag his hand. 3:1 woe to her that is filthy and polluted, to the oppressing city! 3:2 she obeyed not the voice; she received not correction; she trusted not in the lord; she drew not near to her god. 3:3 her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow. 3:4 her prophets [are] light [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. 3:5 the just lord [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. 3:6 i have cut off the nations: their towers are

is the law and the prophets. 7:13 enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat: 7:14 because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it. 7:15 beware of false prophets, which come to you in sheep s clothing, but inwardly they are ravening wolves. 7:16 ye shall know them by their fruits. do men gather grapes of thorns, or figs of thistles? 7:17 even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 7:18 a good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit. 7:19 every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 7:20 w

come upon it: but if it be not worthy, let your peace return to you. 10:14 and whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 10:15 verily i say unto you, it shall be more tolerable for the land of sodom and gomorrha in the day of judgment, than for that city. 10:16 behold, i send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 10:17 but beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 10:18 and ye shall be brought before governors and kings for my sake, for a testimony against them and the gentiles. 10:19 but when they deliver you up, take no thought how or what ye shall speak: for it shall be give

these things the lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 10:2 therefore said he unto them, the harvest truly [is] great, but the labourers [are] few: pray ye therefore the lord of the harvest, that he would send forth labourers into his harvest. 10:3 go your ways: behold, i send you forth as lambs among wolves. 10:4 carry neither purse, nor scrip, nor shoes: and salute no man by the way. 10:5 and into whatsoever house ye enter, first say, peace [be] to this house. 10:6 and if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 10:7 and in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. go not fr

take you to record this day, that i [am] pure from the blood of all [men] 20:27 for i have not shunned to declare unto you all the counsel of god. 20:28 take heed therefore unto yourselves, and to all the flock, over the which the holy ghost hath made you overseers, to feed the church of god, which he hath purchased with his own blood. 20:29 for i know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 20:30 also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 20:31 therefore watch, and remember, that by the space of three years i ceased not to warn every one night and day with tears. 20:32 and now, brethren, i commend you to god, and to the word of his grace, which is able to build you up, and to

TYSON DONALD SOUL FLIGHT

absorption of the active components of the ointment through the mucous membranes of the sexual parts would have been rapid. the witch's ointment was also used to cause the illusion of shape-shifting, an activity closely related to soul flight since witches as well as shamans sometimes believed themselves to fly through the air in the forms of birds, or run swiftly over the ground in the forms of wolves or other beasts. n-ature of flying ointment exactly how the flying ointment worked was beyond the understanding of the times. the urlcommonly enlightened francis bacon (1561-1626) in his sylva sylvarurn, a treatise written in his last year of life, expressed his conviction that flying ointment induced a hallucination by means of "soporiferous medicines" such as the juices of smallage, wolfb

mulae to be a euphemism for baby fat. the other major inactive ingredient, soot, would have the effect of coloring the ointment black. when smeared over the entire naked body it would make an effective concealment for travel at night, when the ointment was applied for the purpose of shape-shifting. as mentioned, shape-shifting is an astral event, but those who believed themselves transformed into wolves, bears, stags, or other beasts, and intoxicated by the effects of the ointment, may have run through the fields and villages in their physical bodies beneath the light of the moon, under the delusion that they had changed into the bodies of beasts. in the tale related by bartholomaeus de spina concerning the wife of the notary from lugano, who found his wife unconscious in the pigsty, it ma

re to avoid falling into snares and traps. beyond the edges of the card may lie the stone cottages of mountain dwellers, caves that shelter dangerous wild beasts, and perhaps an abandoned fortress that once guarded a mountain pass. there are rushing streams and waterfalls, evergreen forests on steep slopes, and high meadows fdled with wildflowers, upon which mountain sheep graze, unmindful of the wolves who watch and wait in the shadows. the ruling intelligence of this world is an oracular voice speaking in riddles that may hinder or help, depending on their interpretation. this oracle is unseen, its form concealed within a shining whirlwind that dazzles with its radiance, but it may be the holy grail, common quest of the foolish and the wise. chapter twelve: the tarot 205 i the magician h

ility, freedom, courage, manhood, trial of strength, power, the will uruz is a primal forest filled with wild beasts that stalk each other and engage in fierce battles. they are seldom clearly seen amid the leaves and shadows, but their presence is announced by the shaking of the undergrowth and their snorts and grunts. you may en- 213. tyson, rune magic, 1404. chapter fourteen: runes 247 counter wolves, bears, stags, wild boars, foxes, serpents, and creatures less natural in the dim and dappled light that filters through the forest canopy. there is a profusion of birds, and they keep up a constant chatter and song. the god is a barbarian hunter who carries a short spear and wears the mask of a bear. his body is nearly naked and painted with natural pigments. around his hips he wears a bea

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