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WRATH

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BOOK OF BARUCH

as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of juda, and to the inhabitants of jerusalem, 16 and to our kings, and to our princes, an

ents of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day: 12 o lord our god, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances. 13 let thy wrath turn from us: for we are but a few left among the heathen, where thou hast scattered us. 14 hear our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy ho

bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying, 21 thus saith the lord, bow down your shoulders to serve the king of babylon: so shall ye remain in the land that i gave unto your fathers. 22 but if ye will not hear the voice of the lord, to serve the king of babylon, 23 i will cause to cease out of the cites of judah, and from without jerusalem, the voice o

in the presence of the light thereof, that thou mayest be illuminated. 3 give not thine honour to another, nor the things that are profitable unto thee to a strange nation. 4 o israel, happy are we: for things that are pleasing to god are made known unto us. 5 be of good cheer, my people, the memorial of israel. 6 ye were sold to the nations, not for your destruction: but because ye moved god to wrath, ye were delivered unto the enemies. 7 for ye provoked him that made you by sacrificing unto devils, and not to god. 8 ye have forgotten the everlasting god, that brought you up; and ye have grieved jerusalem, that nursed you. 9 for when she saw the wrath of god coming upon you, she said, hearken, o ye that dwell about sion: god hath brought upon me great mourning; 10 for i saw the captivity

on come unto you from the everlasting our saviour. 23 for i sent you out with mourning and weeping: but god will give you to me again with joy and gladness for ever. 24 like as now the neighbours of sion have seen your captivity: so shall they see shortly your salvation from our god which shall come upon you with great glory, and brightness of the everlasting. 25 my children, suffer patiently the wrath that is come upon you from god: for thine enemy hath persecuted thee; but shortly thou shalt see his destruction, and shalt tread upon his neck. 26 my delicate ones have gone rough ways, and were taken away as a flock caught of the enemies. 27 be of good comfort, o my children, and cry unto god: for ye shall be remembered of him that brought these things upon you. 28 for as it was your mind

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o.fr, jel te pardoins de diit et de mi]\iones untersuch. 245. sometimes the evil one is named by the side of the deity: got noch den tiuvcl loben; iw. 1273. in beschirmet der tii'vcl noch got; iw. 4635, i.e. no one protects him. poems of the middle ages attribute human passions to god; especially is he often pictured in a state of complacency and joy (see suppl, and again in the contrary state of wrath and vengeance. the former is favourable to the creation of eminent and happily endowed men: got was an einer suczen zujit, do'r parzivalen 1^ worhte (in amiable trim form, training when he made percival; parz. 148, 26. got der was vil scnftcs muotes. do er geschuof so reine ein wip; ms. 1, 17^ got der was iii froiden, do er dich als ebene maz (so evenly meted; ms. 1, 22\ got in grossen freud

ron. ii. anno 566, can. 22. leges liutpr. 6, 30: simili modo et qui ad arborem, quam rustici sanguinum (al. sanctivam, sacrivam) vocant, atque ad fontanas adoraverit. capit. de partibus sax. 20: si quis ad fontes aut arbores vel lucos votum fecerit, aut aliquid more gentilium obtulerit et ad honorem daemonum comederit. and tlie converters, the christian clergy, had for centuries to pour out their wrath against the almost ineradicable folly. it is sufficient merely to allude to the sermons of caesarius episcopus arelatensis (f 542' contra sacrilegos et aruspices, contra kalendarum quoque paganissimos ritus, coutraque augures lignicolas, fonticolas' acta bened. sec. 1, p. 668. all these passages contain, not an untruth, yet not the whole truth. that german heathenism was destitute of gods, t

is angry, he blows in his red beard, and thunder peals through the clouds. in the fornm. sog. 2, 182 and 10, 329 he is a tall, handsome, red-bearded youth: mikill vexti (in growth, ok ungligr, frisr synum (fair to see, ok rau&skcggja&r; in 5, 249 masr ra%i- skeggja3r. men in distress invoked his red beard: landsmenn toko]?at ras (adopted the plan) at heita j^etta hit rmicfa skegg, 2, 183. when in wrath, he shakes his beard: reisr var 7a, sccgg nam at hrista, scur nam at dyja (wroth was he then, beard he took to bristling, hair to tossing, sam. 70^ more general is the ]3lirase: let siga brynnar ofan fyrir augun (let sink the brows over his eyes, sn. 50. his divine rage (asmosr) is often mentioned: thorr vars reigr, sn. 52. especially interesting is the story of tlior's meeting with king ola

4 7 INITIATION CEREMONY

and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the perpetual hills did bow, his ways are everlasting. i saw the tents of: cushan in affliction and the curtains of the land of midian did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glit

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

papaspyrou, mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose cons

papaspyrou, mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose cons

. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul

serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the gods and have seen the wrath of the ancient ones dark angels vent upon the earth we are from a race beyond the wanderers of night. we have survived the age when absu ruled the earth and the power destroyed out generations. we have survived on tops of mountains and beneath the feet of mountains and have spoken with the scorpions in allegiance and were betrayed. and tiamat has promised us nevermore to attack with water an

ALEISTER CROWLEY BOOK OF LIES

on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bull-baiting fourscore and eleven books wrote i; in each did i expound the great work fully, from the beginning even unto the end thereof. then at last came certain men unto me, saying: o master! expound thou the great work unto us, o master! and i held my peace. o generation of gossipers! who shall deliver you from the wrath that is fallen upon you? o babblers, prattlers, talkers, loquacious ones, tatlers, chewers of the red rag that inflameth apis the redeemer to fury, learn first what is work! and the great work is not so far beyond! book of lies get any book for free on: www.abika.com 110 [114] commentary( nu-beta) 52 is bn, the number of the son, osiris-apis, the redeemer, with whom the master (fra. p) ident

ALEISTER CROWLEY BOOK OF THE LAW

bs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen! ii,26: i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great danger in me; for who doth not understand these runes shall make a great miss. he shall

ALEISTER CROWLEY LIBER CHANOKH

dem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover y

ahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with

vohima ol jizodyazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. el pataralaxa yolaci matabe nomiji mononusa olora junayo anujelareda. ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe ohyo! caosagonu! bajile madarida i zodirope cahiso darisapa! niiso! caripe ipe nidali* v.l. upon their hands are marble sleeves. liber lxxxiv 29 the thunders of judgement and wrath are numbered and are harboured in the north, in the likeness of an oak whose branches are 22 nests of lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions, and live sulphur mingled with poison. these be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as ma

ibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range13 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea* v.l. any echoing time between. the forty-eight keys or calls 30 the thirteenth key napeai babajehe das berin

echoing time between. the forty-eight keys or calls 30 the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;14 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. the fourteenth key noroni bajihie pasahasa oiada! da

enth key ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasatax yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire oiad ouoaresa caosago: casaremeji laia

t of the keys or calls is a phonetic rendition, inserting vowels where necessary according to the g.d. pronunciation rules. note that final e s are pronounced separately. the english translations have been slightly modified from those in the dee mss, in addition to the modernisation of spelling. 4: thus in equinox printing; in the dee mss and most other printed editions the word vonpho (vonupeho, wrath appears at this point. this omission was probably accidental. 5: all other printed sources i have been able to consult (except those deriving from chanokh) give loholo. i am not sure where crowley got sobolo from. 6: vooan was originally received, here and also in the third key, but dee was informed at the time by nalvage that: vooan is spoken with them that fall, but vaoan with them that ar

vage that: vooan is spoken with them that fall, but vaoan with them that are, and are glorified. the devils have lost the dignity of the sounds. 7: a doubtful reading; the dee mss have a strong seething. notes 42 8: in the dee mss, avavago is glossed simply the thunders in the eighth key; but in the fourth key it is glossed thunders of increase (as opposed to coraxo, the thunders of judgement and wrath in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master ther

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

erchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should be thus. 18. and this is the grace of god, that these things should be thus. 19. wherefore i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love, but that ye know not, for ye know not love. 21. and the end thereo

ALEISTER CROWLEY SEPHER SEPHIROTH

mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; clean

ALEISTER CROWLEY THE HEART OF THE MASTER

joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mountain might glow with the life that flows through him. there is a tawny lion, from whose mouth drops honey. he roars aloud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses out blood from his own breast, and smileth: the way of the master is the innocence of liberty. also, a golden eagle, bearing a chalice of wine, crying aloud: the woe

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

bs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath" the old comment 24. hermits- see verse 15. our ascetics enjoy, govern, conquer, love, and are not to quarrel (but see verses 59, 60- even their combats are glorious. the new comment the christians to the lions! a hermit is one who dwells isolated in the desert, exactly as a soul, a star, or an electron in the wilderness of space-time. the doctrine here put forth is that the initiate cannot

st, lawyer, or social censor knit his brows to devise him a new tamer's trick; once and for all the tradition is broken; vanished the vogue of bowstring, sack, stoning, nose-slitting, beltbuckling, cart's tail-dragging, whipping, pillory posting, walling-up, divorce court, eunuch, harem, mind-crippling, house-imprisoning, menial-work-wearying, creed-stultifying, social-ostracism marooning, divine-wrath-scaring, and even the device of creating and encouraging prostitution to keep one class of women in the abyss under the heel of the police, and the other on its brink, at the mercy of the husband's boot at the first sign of insubordination or even of failure to please. man's torture-chamber had tools inexhaustibly varied; at one end murder crude and direct to subtler, more callous, starvatio

ALEISTER CROWLEY THE SWORD OF SONG

t. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) but for the moment be denied a metaphysical inspection bring out the

pentecost 41 objectivity of universe not discussed. preferability of concentrationstate to the normal. destroying passion, feeling, thought, 630 the very practice you have sought unconscious, when you work the best, i carry on one step firm-pressed further than you the path, and you for all my trouble, comment: true! 635 auto-hypnosis. very quaint! 53 no one supposes me a saint 54 some saints to wrath would be inclined with such a provocation pecked! but i remember and reflect 640 that anger makes a person blind, and my own chittam i d neglect. besides, it s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense; 645 i have this worthy evidence that things are real, since i cease the painter s ecstasy of peace, and find them all unchanged. to-day i cannot

erhood. 102 listen to the jataka! said the buddha. and all they gave ear. long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as th

kals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide. to destroy it i am come, he said. and through he passed out therewithal, yet twas his home until he had attained. so at last he came to a river, and sailing to its source he found a

ALEISTER CROWLEY EQ I 1

radually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20

ALEISTER CROWLEY EQ I 5

, the leakages of mental power into wrong channels; you understand concerning them that is is not your duty to condemn, or revile, but only to be indifferent to them, and when you have finished this meditation in indifference, you have completed the meditation on the four sublime states- on love, and pity, and happiness, and indifference. the meditation on love will overcome in you all hatred and wrath; the meditation on pity will overcome your sankh'aras of cruelty and unkindness; the meditation on happiness will do away with all feelings of envy and malice; and the meditation on indifference will take from you all sympathy with evil ways and thoughts. and if you diligently practise these four sublime states, you will find yourself becoming daily more and more loving, and pitiful, and hap

tar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such won

ALEISTER CROWLEY EQ I 5

agram: and now the stone is gone, and the whole heaven is black, and the blackness is the blackness of a mighty angel. and though he is black (his face and his wings and his robe and his armour are all black, yet is he so bright that i cannot look upon him. and he cries: o ye spears and vials of poison and sharp swords and whirling thunderbolts that are about the corners of the earth, girded with wrath and justice, know ye that his name is righteousness in beauty? burnt out are your eyes, for that ye have seen me in my majesty. and broken are the drum-heads of 18 your ears, because my name is as two mountains of fornication, the breasts of a strange woman; and my father is not in them. lo! the pools of fire and torment mingled with sulphur! many are their colours, and their colour is as mo

he 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 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 m

, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mighty devil, nor by the wrath of god, nor by the affliction and feebleness of the soul. yet with this assurance be not thou content; for though thou hast the wings of the eagle, they are vain, except they be joined to the shoulders of the bull. now, therefore, i send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and by this black cross of themis that i hold before thine eyes, do i s

nd my horses were bred by a thief. i have trained my vines upon the spears of the most high, and with my laughter have i slain a thousand men. with the wine in my cup have i mixed the lightnings, and i have carved my bread with a sharp sword. with my folly have i undone the wisdom of the magus, even as with my judgments i have overwhelmed the universe. i have eaten the pomegranate in the house of wrath, and i have crushed out the blood of my mother between mill-stones to make bread. there is nothing that i have not trampled beneath my feet. there is nothing that i have not set a garland on my brow. i have wound all things about my waist as a girdle. i 169 have hidden all things in the cave of my heart. i have slain all things because i am innocence. i have lain with all things because i am

ALEISTER CROWLEY EQUINOX EQ I 1 2

so is sealed by that secret word; for that word containeth all. into this prepared pyramid of divine light there cometh a certain darkling wight, who knoweth not either his own nature, or his origin or destiny, or even the name of that which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now th

ALEISTER CROWLEY EQUINOX EQ I 2 2

ects hod with netzach is the 27th path of the sepher yetzirah which answers to the letter hb:peh. it is the reflection of the sphere of mars and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagl

e initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have their abiding. come unto me, o tzaphqial, aralim, qashial, by the white threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance over the tree of life unto the place of the river. i stand upon the northern quarter of the universe of matter, and around me glows the ruddy flame of earth. before me is the portal of the path of the spirit of the primal flame: thence gleameth the red glory into the world of assiah. lift up your heads o ye gates! and be ye lifted up, ye everlasting d

e primal sea. in the vast name of al the all enduring let me pass through the gate of the waters of the primal sea. lift up your heads, o ye gates &c. 331 i am come forth from the gates of the glory; around me are breaking the waters of the primal sea: my path is in the deep waters, and my footsteps are in the unknown. vast before me is the portal of geburah: behind it is gleaming the fire of the wrath of god: i cry against thee in the name of elohim gibor: open unto me, gateway of god the mighty! lift up your heads o ye gates &c. i am come forth from the path of the waters: i stand in the world of the power of god: i turn my face to the right, and the gate of the lion is before me- gate of the path of the lion, in the sign of the lion do thou open before my face. lift up your heads o ye g

ALEISTER CROWLEY EQUINOX EQ I 2

f peonian hues! nay, but she curves to arise, to increase; glamour on glamour to sicken and cease. how shall the warrior wing to the peace? fade, o thou moon, in thy magical bark! sink in the ocean thy silvery spark! leave me, ah leave me alone in the dark! 193 art thou not burnt in the fire of my will? see, by the flashes that crimson and kill i am the master; the magic is still. vi see! how the wrath of my rune that i send her, fire of my fire, is flung flying to end her, wrapping in ruin that scintillant splendour. fire of my fire! how the brilliance darts forth, runs to the uttermost pole of the north, splashing all space with the spume of my wrath! ah! but the subtle, the perilous way; that hath no fire to enkindle the clay. ever to all be the word of me nay! i who am being and knowle

ALEISTER CROWLEY EQUINOX EQ I 3 2

see not, nor understand the thing that they behold! come unto me, o ma, goddess of truth and justice! thou that presidest over the eternal balance. auramooth, come unto me, lady of the water! thoum-aesh-neith, come unto me, lady of the fire! purify me and consecrate, for i am aeshoori the justified. for the twelve stars of light are on my brow: wisdom and understanding are balanced in my thought! wrath in my right hand and the thunderbolts; mercy in my left hand and the fountains of delight! in my heart is aeshoori and the symbol of beauty. 71 see 5= 6 ritual "supra" 72 see "liber o" the equinox, vol i. no. 2. 73 note that the whole operation may be performed mentally and in silence, and that on each occasion of concentrating the shroud the god-form and vibration of harpocrates, as taught

ako, son of set! depart from me, ye workers of iniquity! behold he is in me and i in him! mine is the lotus, as i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal light: beneath my feet they rage, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine

ALEISTER CROWLEY EQUINOX EQ I 3

above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olym

ALEISTER CROWLEY EQUINOX EQ I 4 2

of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmamen

e feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wrath; for kamael the mighty and his legions flew from the south, and saluted their creator. behold the mighty one, behold kamael the strong! his crownless head was like a whirling wheel of amethyst, and all the forces of the earth and heaven revolved therein. his body was the mighty sea itself, and it bore the scars of crucifixion that had made it two score times stronger than it was before. he t

nken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll well-skilled in mysteries. she heard our

ALEISTER CROWLEY EQUINOX EQ I 4 3

r-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den who

zes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 62 xxiii now still he holdeth argument "so grand a beast must house him well; hence, now b

stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dea

ALEISTER CROWLEY EQUINOX EQ I 6 2

, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite myst

th- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join

had karnaim in his hand; and there was the hiding of his power. 3. before him went the pestilence; and flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march throug

o-morrow, born now and again, on high, on high travelling on dian's naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, and i in him! mine is the crystal radiance that filleth aether to the brim wherein all stars and suns may dance. i am the beautiful and glad, rejoicing in the golden day. i am the spirit silken-clad that fareth on the fiery w

ALEISTER CROWLEY EQUINOX EQ I 6

hants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 26 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should be thus. 18. and this is the grace of god, that these things should be thus. 19. wherefore i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereo

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

rs. the beautiful lines found in dr. winslow hall's illuminanda point the goal- 21- from intellect to intuition copyright 1998 lucis trust "in all men lurks the light; yet, in how few has it blazed forth, as rightfully it ought, illuming, from within, our fleshly lamp, and kindling cosmic time in nigh-brought souls! splendour of god, how few! and ours the blame; for, ever, crassly, by routine and wrath, we undiscerningly damp down and choke the spark of god that glints in every child. all children are, by nature, bits of god; and god, if they but had their freedom, would unfold himself in them, would burgeon forth tinting and moulding, till, as perfect flowers they bloomed, fulfilled of loveliness unveiled."2(27) this is the goal of the meditation process to lead men forth into the light t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

radoxical situation is brought about from the fact that the disciple is told to enquire the way and yet there is none to tell him. those who know the way may not speak, knowing that the path is constructed by the aspirant as the spinner spins its web out of the centre of his own being. thus only those souls flower forth into adepts in any specific generation who have "trodden the winepress of the wrath of god alone" or who (in other words) have worked out their karma alone and who have intelligently taken up the task of treading the path. 2. obey the inward impulses of the soul. well do the teachers of the race instruct the budding initiate to practise discrimination and train him in the arduous task of distinguishing between: a. instinct and intuition. b. higher and lower mind. c. desire

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

of the temple. the names whereby this ray lord is known are many, and their meaning is of prime significance today. the work of the future can be seen from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the k

o a person, or it may be to a cause. he must always have a "personal god" an incarnation of deity to adore. the best type of this ray makes the saint, the worst type, the bigot or fanatic, the typical martyr or the typical inquisitor. all religious wars or crusades have originated from sixth ray fanaticism. the man on this ray is often of gentle nature, but he can always flame into fury and fiery wrath. he will lay down his life for the objects of his devotion or reverence, but he will not lift a finger to help those outside of his immediate sympathies. as a soldier, he hates fighting but often when roused in battle fights like one possessed. he is never a great statesman nor a good business man, but he may be a great preacher or orator. the sixth ray man will be the poet of the emotions (

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

h of jesus. he was condemned as messiah although he had never appeared in that role."19 this evokes in its entirety the question as to the nature of that mission which christ came to forward, and what constituted the will of god which he came to fulfil. three major points of view usually held by the orthodox christian might be enumerated as follows: 1. he came to die upon the cross to appease the wrath of an angry god, and make it possible for those who believe in him to go to heaven. 2. he came to show us the real nature of perfection and how, in human form, divinity might be manifested. 3. he came to leave us an example that we should follow in his steps. christ himself laid no emphasis upon the death on the cross as being the apex of his life work. it was the result of his life work, bu

e, has always been present. the belief in an angry deity, who exacted penalties for all that was done by man against a brother, and who demanded a price for all that was given to man as a product of the natural processes of the earth, is as old as man himself. it has passed through many phases. the idea of a god whose nature is love has battled for centuries with the idea of a god whose nature is wrath. the outstanding contribution of christ to world progress was his affirmation, through word and example, of the thought that god- 122- from bethlehem to calvary copyright 1998 lucis trust is love and not a wrathful deity, inflicting jealous retribution. the battle still rages between this ancient belief and the truth of god's love which christ expressed, and which shri krishna also embodied

with god, because god so loved the world that, immanent in it as he is, he could not divorce himself from the consequences of human frailty and ignorance. thus humanity gives a purpose to pain, and thus evil is eventually defeated. the thought and idea of sacrifice for the sins of the people was not the original and basic idea. originally, infant humanity offered sacrifices to god to appease his wrath, displayed in the elements through storms and earthquakes and physical disasters. when, instinctively, men turned on each other, when they offended and hurt one another, and so transgressed a dimly sensed realisation of human relationships and intercourse, sacrifice was offered again to god so that he too would not hurt mankind. thus little by little the idea grew until, at last, the salvati

hen, instinctively, men turned on each other, when they offended and hurt one another, and so transgressed a dimly sensed realisation of human relationships and intercourse, sacrifice was offered again to god so that he too would not hurt mankind. thus little by little the idea grew until, at last, the salvation concept might be briefly summarised in the following terms: 1. men are saved from the wrath of god in natural phenomena through animal sacrifices, preceded in still more ancient times by the sacrifice of the fruits of the earth. 2. men are saved from god's wrath and from each other by the sacrifice of that which is valued, leading eventually to human sacrifices. 3. men are saved by the sacrifice of a recognised son of god, hence the vicarious atonement, for which the many crucified

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

odily ills become possible. diffusion of energy leads to a constant lessening of this resistance. as a result you have debility, quick and bad reaction to the disease indigenous in the planet itself, and a rapid taking on of infections and of contagious diseases. it is this energy which lies behind what we call epidemics, and influenza is one of its main expressions. v "the great one arose in his wrath and separated himself. he swept aside the great dualities and saw primarily the field of multiplicity. he produced cleavage on every hand. he wrought with potent thought for separative action. he established barriers with joy. he brooked no understanding; he knew no unity, for he was cold, austere, ascetic and forever cruel. he stood between the tender, loving centre of all lives and the out

ALICE BAILEY THE LABOURS OF HERCULES

must the cask be broached, save when the centaurs met and all were present. it belonged unto the group. but hercules and pholos opened it in the absence of their brothers, calling to cherion, another centaur wise, to come and share their revels. this he did, and all the three together drank, and feasted and caroused and made much noise. this noise the other centaurs heard from distant points. in wrath they came, and a fierce battle then took place and in spite of resolutions wise, again the son of man, who was a son of god, became the messenger of death and slew his friends, the centaurs twain with whom he earlier had drunk. and, whilst the other centaurs sorrowed with lamentations loud, hercules escaped again into the mountains high, and again renewed his search. up to the limits of the

ANATHEMA OF ZOS

but loathing his hearers too much, he again reviled them saying: worm-ridden jackals! still would ye feast on my vomit? whosoever follows me becomes his own enemy; for in that day my exigency shall be his ruin. go labor! fulfill the disgust of becoming yourself, of discovering your beliefs, and thus acquire virtue. let your good be accidental; thus escape gratitude and it sorry vainglory, for the wrath of heaven is heavy on easy self-indulgence. in your desire to create a world, do unto others as you would-when sufficiently courageous. to cast aside, not save, i come. inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with their word-tawdry phantasmagoria; to disillusion and awaken every fear of your natural, ra

APOCALYPSE MOSES

ay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and go and see what has happened to them (i fear) lest the adversary may be assailing them somewhere' chapter 3. 1 and they both went and found abel murdered. i by the hand of cain his brother. 2 and god saith to michael the archangel 'say to adam:reveal not the secret that thou knowest to cain thy son, for he is a son of wrath. but grieve not, for i will give thee another son in his stead; he shall show (to thee) all that thou shalt do. do thou tell him nothing' thus spake the archangel to adam. 3 but he kept the word in his heart, and with him also eve, though they grieved concerning abel their son. chapter 4. 1 and after this, adam knew eve his wife, and she conceived and bare seth. 2 and adam said to eve 'see!

y father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wrath which is death (lording it over all our race' 3 and he saith to her 'call all our children and our children's children and tell them the manner of our transgression' chapter 15. 1 then saith eve to them 'hear all my children and children's children and i will relate to you how the enemy deceived us. 2 it befell that we were guarding paradise, each of us the portion allotted to us from god. 3

in much trembling and in one hour thou shalt come to the birth, and lose thy life, from thy sore trouble and anguish. 3 but thou shalt confess and say 'lord, lord, save me, and i will turn no more to the sin of the flesh' 4 and on this account, from thine own words i will judge thee, by reason of the enmity which the enemy has planted in thee" chapter 26. 1 but he turned to the serpent (in great wrath) and said "since thou hast done this, and become a thankless vessel until thou hast deceived the innocent hearts, accursed art thou among all beasts. 2 thou shalt be deprived of the victual of which thou didst eat and shalt feed on dust all the days of thy life: on thy breast and thy belly shalt thou walk and be robbed of hands and feet. 3 there shall not be left thee ear nor wing, nor one l

APOCRYPHON OF JOHN

who belongs to desire, nenentophni, who belongs to grief, blaomen, who belongs to fear. and the mother of them all is aesthesis-ouch-epi-ptoe. and from the four demons passions came forth. and from grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. th

BASIL VALENTINE TWELVE KEYS

rstand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and openly, i am prohibited from doing so by twelve keys of basil valentine 16 of 95 the law of god, and by the fear of his wrath, and of eternal lest the gift of the most high should be abused. if, however, you do not understand the theoretical part of my work, perhaps the practical part will serve to enlighten you more fully. i will therefore proceed to shew how, by the help of god, i was enabled to prepare the stone of the ancients, and, for your further instruction, i will add twelve keys, in which i give a figurat

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

904 predicted a tibetan victory against the british expeditionary force. this did not, however, occur, and so the oracle fled with the dalai lama to mongolia when the british reached lhasa. upon their return, the nechung oracle was dismissed from his office.167 the punishment incurred on oracles for their inadequacy or insubordination has been known to come from the possessing deity as well. such wrath is usually retaliation for the oracle s disobedience to the deity. in one instance, recounted by joseph rock, an oracle was requested by his possessing deity not to marry, yet did so anyway. in response, the deity, during a fit of trance, caused the oracle to disembowel himself and hang his entrails on the statues in his private chapel.168 a final feature of oracles worth examining is the mo

sh.294 this is the first chapter, which is the introduction295 from the heart tantra of the king of the violence demons, the red-razored one.296 chapter 2: lineage (301.6-305.4) after that, the..kin. dorj dej ma exhorted the blessed one with this question [302 "alas!297 great glorious one [tamdrin, body of power [concerning] these seven riders,298 malevolent violence demons who possess primordial wrath, power, and strength; first, what are the causes and conditions of their powerful activities [second] by what antidote were they tamed" the god of great glory replied"[concerning] these seven riders,299 malevolent violence demons: 285 "bliss-producing vajra woman" 286 an exclamation of wonder and amazement. 287 the time of taming having come. 288 ultimate. 289 incorrect self-perception. 290

"ja ja. a" write the mantra of "k.yavajracarathang" and such,439 at the center together with the additional words. whatever letters are not filled in, one is allowed to posit as empty .ubha! 435 "red bright onyx-eyed woman" 436 sanskrit for happiness and goodness. 437 sanskrit transliteration of "field of action" 438 1. pacification (zhi ba, 2. enrichment (rgyas pa, 3. magnetizing (dbang, and 4. wrath (drag po. 439 the complete mantra was provided in chapter 4 of the tantra: k.yavajracarathang b.gavajracarathang cittavajracaratha ra lam lam srog rtsal khrag thibs. 166 the great violence demon accomplishment cycle based on the outer propitiations (315.2-320.1) 1a. introduction: the four scrolls (315.2-315.4) thus called "the accomplishment cycle based on the outer propitiations to the grea

BLAVATSKY H P ANTHROPOGENESIS

a, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth child of devaki, and thus brings the wrath of the indian herod upon krishna's mother; and then, from the cloud on which he is seated- invisible as a true manasaputra- he lauds krishna, in delight at the avatar's feat of killing the monster kesim. narada is here, there, and everywhere; and yet, none of the puranas gives the true characteristics of this great enemy of physical procreation. whatever those characteristics may be in hindu

e "completeness" of phallicism by the rabbis, its perfect apotheosis, the divine being dragged into the animal, the sublime into the grossness of the terrestrial. nothing so graphically gross exists in eastern occultism, nor in the primitive kabala- the "chaldean book of numbers" we have said so in "isis unveiled "we find it rather unwise on the part of catholic writers to pour out their vials of wrath in such sentences as these 'in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian batylos, the brutally indecent form of the lingham. the maha deva' before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, roman catholicism, to grasp, they are in duty bound to de

e were three or four only; others say seven. aschieros, achiosersa, achiochersus, and camillus may very well stand for the alter egos of the four kumaras- sanat-kumara, sananda, sanaka, and sanatana. the former deities, whose reputed father was vulcan, were often confounded with the dioscuri, corybantes, anaces, etc; just as the kumara, whose reputed father is brahma (or rather, the "flame of his wrath" which prompted him to perform the ninth or kumara creation, resulting in rudra or nilalohita (siva) and the kumaras, were confounded with the asuras, the rudras, and the pitris, for the simple reason that they are all one- i.e, correlative forces and fires. there is no space to describe these "fires" and their real meaning here, though we may attempt to do so if the third and fourth volumes

quity, is admirably brought out in an appendix, entitled "the secret of satan" to the second edition of dr. a. kingsford's "perfect way" no better and clearer indication of the truth could be offered to the intelligent reader, and it is therefore quoted here at some length "1. and on the seventh day (seventh creation of the hindus* there went forth from the presence of god a mighty angel, full of wrath and consuming, and god gave him the dominion of the outermost sphere* 2 "eternity brought forth time; the boundless gave birth to limit; being descended into generation* 4 "among the gods is none like unto him, into whose hands are committed the kingdoms, the power and the glory of the worlds" 5 "thrones and empires, the dynasties of kings* the fall of nations, the birth of churches, the tri

and themis. for, while the latter is the goddess of universal order and harmony, who, like nemesis, is commissioned to repress every excess, and keep man within the limits of nature and righteousness under severe penalty, adrasteia "the inevitable- represents nemesis as the immutable effect of causes created by man himself. nemesis, as the daughter of dike, is the equitable goddess reserving her wrath for those alone who are maddened with pride, egoism, and impiety (see mesomed. hymn. nemes, v. 2. brunck, analecta ii. p. 292; mythol. de la grece antique, p. 304) in short, while nemesis is a mythological, exoteric goddess, or power, personified and anthropomorphised in its various aspects, karma is a highly philosophical truth, a most divine noble expression of the primitive intuition of m

that were, just as much as the shadow of the events that are to come, is within its perceptive powers, and is ever present before its mind's eye. it is this soul-voice, perhaps, which tells those who believe in tradition more than in written history, that what is said below is all true, and relates to pre-historic facts. this is what is written in one passage "the kings of light have departed in wrath. the sins of men have become so black that earth quivers in her great agony. the azure seats remain empty. who of the brown, who of the red, or yet among the black (races, can sit in the seats of the blessed, the seats of knowledge and mercy! who can assume the flower of power, the plant of the golden stem and the azure blossom[[footnote(s* this may account for the similarity of the artifici

hared by every high adept. the king of the hyperboreans, was, therefore, the son of boreas, the north-wind, and the high priest of apollo. the quarrel of latona with niobe (the atlantean race- the mother of seven sons and seven daughters personifying the seven sub-races of the fourth race and their seven branches (see apollodorus for this number- allegorizes the history of the two continents. the wrath of "the sons of god" or of "will and yoga" at seeing the steady degradation of the atlanteans was great (see "the sons of god and the sacred island; and the destruction of the "children of niobe" by the children of latona- apollo and diana, the deities of light, wisdom and purity, or the sun and moon astronomically, whose influence causes changes in the earth's axis, deluges and other cosmic

BLAVATSKY H P COSMOGENESIS

on the shores of the river of life, it is the inner principle in them which belongs to the waters of immortality, while its differentiated clothing is as perishable as man's body. therefore young was right in saying that "angels are men of a superior kind" and no more. they are neither "ministering" nor "protecting" angels; nor are they "harbingers of the most high" still less the "messengers of wrath" of any god such as man's fancy has created. to appeal to their protection is as foolish as to believe that their sympathy may be secured by any kind of propitiation; for they are, as much as man himself is, the slaves and creatures of immutable karmic and kosmic law. the reason for it is evident. having no elements of personality in their essence they can have no personal qualities, such as

ven about the devil with the philosophical views of the puranic sages and their christ-like mansuetude. when parasara, whose father was devoured by a rakshasa, was preparing himself to destroy (magically) the whole race, his grandsire, vasishta, says a few extremely suggestive words to him. he shows the irate sage, on his own confession, that there is evil and karma, but no "evil spirits "let thy wrath be appeased" he says "the rakshasas are not culpable; thy father's death was the work of karma. anger is the passion of fools; it becometh not a wise man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attainment of emancipation

ed" he says "the rakshasas are not culpable; thy father's death was the work of karma. anger is the passion of fools; it becometh not a wise man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attainment of emancipation. the sages shun wrath. be not thou, my child, subject to its influence. let not those unoffending spirits of darkness be consumed; let thy sacrifice cease. mercy is the might of the righteous (vishnu purana, book i, ch. i. thus, every such "sacrifice" or prayer to god for help is no better than an act of black magic. that which parasara prayed for, was the destruction of the spirits of darkness, for his personal

er the same circumstances, or renounce our right of abusing the gods and creeds of other nations. the foregoing statements emanating as they do from two ardent and learned roman catholics, are, to say the least, dangerous, in the presence of the bible and its prophets. indeed, if jupiter, the "chief daemon of the pagan greeks" hurled his deadly thunderbolts and lightnings at those who excited his wrath, so did the lord god of abraham and jacob. we find in i. samuel, that "the lord thundered from heaven, and the most high uttered his voice, and he sent out arrows (thunder bolts) and scattered them (saul's armies) with lightning, and discomforted them (chap. xxii. 14, 15) the athenians are accused of having sacrificed to boreas; and this "demon" is charged with having submerged and wrecked 4

BLUE EQUINOX

l waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. many things i beheld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one

, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore the equinox 174 not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold. let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, le

BOOK OF ENOCH

joy, and peace, and they will inherit the earth. but for you, the impious, there will be a curse. 5.8] when wisdom is given to the chosen they will all live, and will not again do wrong, either through forgetfulness, or through pride. but those who possess wisdom will be humble. 5.9] they will not again do wrong, and they will not be judged in all the days of their life, and they will not die of wrath or anger. but they will complete the number of the days of their life. and their life will grow in peace, and the years of their joy will increase in gladness and eternal peace; all the days of their life. 3) rebels among the watchers (pages 15-17) this is the story of the fallen angels. the beginning, 6.1-2, is virtually identical with genesis 6.1-2. in enoch's book, we get their names and

s of oil. 10.20] and you cleanse the earth from all wrong, and from all iniquity, and from all sin, and from all impiety, and from all the uncleanness which is brought about on the earth. 10.21] and all the sons of men shall be righteous, and all the nations shall serve and bless me and all shall worship me. 10.22] and the earth will be cleansed from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the earth, upon the work, and upon the toil, of the sons of men. 11.2] peace and truth will be united, for all the days of eternity, and for all the generations of eternity. 5)

plication in regard to their spirits, and the deeds of each one of them, and in regard to what they asked; that they should obtain absolution and forbearance. 13.7] and i went and sat down by the waters of dan, in dan, which is southwest of hermon; and i read out the record of their petition, until i fell asleep. 13.8] and behold a dream came to me, and visions fell upon me, and i saw a vision of wrath; that i should speak to the sons of heaven and reprove them. 13.9] and i woke up and went to them, and they were all sitting gathered together as they mourned, in ubelseyael, which is between lebanon and senir, with their faces covered. 13.10] and i spoke in front of them all; the visions that i had seen in my sleep, and i began to speak these words to reprove the watchers of heaven. 6) the

truction over the whole earth, and there will be a deluge, and there will be great destruction for one year. 106.16] but this child, who has been born to you, will be left on the earth, and his three sons will be saved with him. when all the men who are on the earth die he and his sons will be saved. 106.17] they will beget on the earth giants, not of spirit, but of flesh, and there will be great wrath on earth, and the earth will be cleansed of all corruption. 106.18] and now make known to your son lamech that the one who has been born is truly his son. and call his name noah, for he will be a remnant for you and he and his sons will be saved from the destruction which is coming on the earth because of all the sin and all the iniquity, which will be committed on the earth in his days. 106

BOOK T

sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole somethi

exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate venus and scorpio. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunkenness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of hb:h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels hb:mlhal and hb:chhvyh rule. book t page 16 of 26 http//www.private.org.il/gd/book

CASE PAUL F THE BOOK OF TOKENS

ords again. 2 i sustain creation in the midst of a perpetual ebb and flow. therefore do i assume the appearance of a refiner's fire, forever purging out the dross of forms outworn. this is mine aspect of severity, and of this it is written "tetragrammaton elohim is a devouring fire" thus am i as one who testeth gold in a furnace, and this aspect of my being presenteth to the unrighteous a face of wrath. yet by the purgation of fire do i uphold and sustain thee in every moment of thy life [139] the book of tokens 3 behold, i am he who tryeth thee with many subtle tests. wise art thou if thou knowest that the subtle serpent of temptation is in truth the anointed one who bringeth thee to liberation. 4 i am he who establisheth the time of the decree, who declareth the term of the days of adam

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

fulfill the desired effect, bibb was not deterred; he simply sought another conjurer's assistance. another case, recorded after the turn of the twentieth century, described a former slave in tennessee who had bought a love charm from a "coal black" conjure man named old bab russ, who, it was noted, could "talk african" in this farcical account of failed courtship, the suitor narrowly escapes the wrath of the girl's protective parents, who had discovered his amorous intentions. in these and other slavery-era accounts, the inventory of recipes and formulae utilized by african americans for matters of seduction was virtually limitless.[16] supernaturalism thus was an inseparable part of the composite of cultural practices that emerged in the context of the american slave experience. even bey

COLLIER IRENE CHINESE MYTHOLOGY

the glacier with his sword, zurong accidentally split open kun s body. a huge dark dragon flew out of the corpse. terrified, zurong fled to warn the yellow emperor. the huge dragon became yu the great, son of kun, who was born with all the memories and knowledge of his father. like his father, yu was filled with compassion for the farmers. however, unlike his father, he did not wish to incur the wrath of the yellow emperor. immediately, he hurried to the yellow emperor s court. bowing before the ruler, yu pleaded for the lives of the farmers, your majesty, i beg you to pity the people for their suffering. please help them restore their land. the yellow emperor was not impressed with yu s pleas. he bellowed, do not forget that your father stole my magic earth and tried to restore the land

COSIMANO CHARLES ELEMENTARY PSIONICS

e known that the power of lightning could be used to light homes and power machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor divine insulation, and were thus certain that the lightning rod was blasphemous in the extreme. of course, it is a good thing to remember that if someone comes along with something that improves the lot of humanity, some religious fool will object to it. so if a lot of the stuff in this volume seem odd, and the machines primitive, remember that we are standing on one shore

COVENANT OF SAMYAZA

r eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, look

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e 'superman' continued. the message went on "we have nothing with the outcast and the unfit; let them die in their misery. for they feel not. compassion is the vice of kings; stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoled and the consoler "i am unique and conqueror. i am not of the slaves that perish. be they damned and dead. amen..therefore strike hard and low, and to hell with them, master..lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house..worship

president ford. in the words of the hidden hand 287 the elite's new york times, ford .centralised more power in the hands of the director of central intelligence than any had had since the creation of the cia".81 bush turned the screw on journalists who asked unpleasant questions while, at the same time, he was paying other 'journalists' to be cia informants. one reporter who suffered from bush's wrath was daniel schorr (cfr) of cbs. bush was pictured on the front page of the washington star angrily remonstrating with schorr on capitol hill for leaking information which put the cia in a less than good light. schorr, who was on nixon's list of 'enemies' during the watergate affair, was sacked by cbs. the late owner of cbs, william paley (comm 300, owed much to the bush family. the credit wh

e world which understands how imbalances in our eternal selves create physical dis-ease is kept out of 'official' medicine. the body-as-machine approach of darwin and others is still the one taught in medical schools and hospitals. it has become so farcical, that a hospital doctor i once met treats the nurses with homeopathy, but cannot treat his patients in that way, except secretly, because the wrath of the official drug-company-controlled medical establishment would be brought down upon him. millions die of cancer while many cures are suppressed. if you can't sell it at a vast profit under contract to a drug company, every effort is made to destroy methods of healing that would remove the so called "incurable" diseases of today. there are no incurable diseases. every one is caused by an

DAVID ICKE THE BIGGEST SECRET

,the sensitives and psychics in other words, were burned, drowned, jailed and tortured, onthe orders of people like king james and martin luther. y et these were initiates usingthe same knowledge the wizards and witches were using and communicating. therewere two esoteric undergrounds and still are. the one among the people which passed onthe knowledge in secret, myth and fairy tale, to avoid the wrath of the religious andpolitical establishment; and the babylonian brotherhood underground which wanted thatknowledge for itself to control and manipulate the religious and political establishment.so the peoples underground was, and is, constantly attacked and pursued by thebrotherhood underground. some 250,000 were murdered for being wizards and witches,16730,000 of them in the british isles a

wn, the superman continued. the message went on:we have nothing with the outcasts and the unfit; let them die in their misery, for they feelnot. compassion is the vice of kings; stamp down the wretched and the weak; this is thelaw of the strong; this is our law and the joy of the world. love one another with burninghearts; on the low men trample in the fierce lust of your pride in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoledand the consoler..i am unique and conqueror. i am not of the slaves that perish. be they damned anddead.amen. therefore strike hard and low and to hell with them, master. lurk! withdraw!upon them! this is the law of the battle of conquest; thus shall my worship be about mysecret house. worship me wi

re just six. can you imagine the effect of thaton a little child? from the formal, loveless life of prep school they go on to a public373school. eton and harrow are the most famous and prince william, the heir to the thronebehind his father, prince charles, was sent to eton. at these prep and public schools,the children either conform to the rules, regulations and thought control or they incurthe wrath of the black gowns, the men in black. the fagging system in which youngerboys become slaves to the older ones has encouraged the desire to dominate and controlothers and introduced youngsters to the joys of inflicting pain and torture on others. afriend of mine who was determined not to be broken by the endless beatings hereceived from both teachers and older boys, was forced to lie in ice-c

DEMONIC BIBLE

a caba pire: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) i reign over you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover

hisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore (dee) a mighty guard of fire with two-edged swords flaming (which have 8 viols of wrath for two times and a half; whose wings are of wormwood, and of the marrow of salt) have settled their feet in the west, and are measured with their 9,996 ministers. these gather up the moss of the earth as the rich man doth his treasor: cursed are they whose iniquities they are. in their eyes are millstones greater than the earth and from their mouths run seas of blood. their heads are covere

are millstones greater than the earth, and from their mouths run seas of blood. their brains are covered with diamonds, and upon their heads are marble stones. happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and leave your vials, for the time is such as requireth comfort! the tenth key anton lavey writes: the tenth enochian key creates rampant wrath and produces violence. dangerous to employ unless one has learnt to safeguard his own immunity; a random lightning bolt (enochian) coraxo cahisa coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox

eroxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa o oanio yore vohima ol jizod-yazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. el pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. ohyo! ohyo! noibe ohyo! caosagonu! bajile madarida i zodirope cahiso darisapa! niiso! caripe ipe nidali (dee) the thunders of judgment and wrath are numbered and haborowed in the north in the likeness of an oak whose branches are 22 nests of lamentation and weeping layd up for the earth which burn night and day and vomit out the heads of scorpions and live sulfur mingled with poison. these be the thunders that 5,678 times in the 24th part of a moment rore with a hundred mighty earthquakes and a thousand times as many surges which res

e thunders that 5,678 times in the 24th part of a moment rore with a hundred mighty earthquakes and a thousand times as many surges which rest not neither know at any time here. one rock bringeth forth 1,000 even as the heart of man doth his thoughts. wo wo wo wo wo wo yea wo be to the earth for her iniquity is, was, and shall be great. come away but not your mighty sounds (lavey) the thunders of wrath doth slumber in the north, in the likeness of an oak whose branches are dung-filled nests of lamentation and weeping laid up for the earth, which burn night and day and vomit out the heads of scorpions and live sulphur mingled with poison. these be the thunders that in an instant roar with a hundred mighty earthquakes and a thousand as many surges, which rest not, nor know any time here. one

b hubaio tibibipe? alalare ataraahe od ef! darix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) o you that reign in the south and are the 28 lanterns of sorrow, bind up your girdles and visit us. bring down your 3, 663 trained that the lord may be magnified whose name amongst you is wrath. move, i say, and shew yourselves open the mysteries of your creation be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o ye that range in the south and are the lanterns of sorrow, buckle your armor and visit us! bring forth the legions of the army of hell, that the lord of the abyss may be magnified, whose name amongst ye is wrath! mo

terile lustful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) oh you swords of the south which have 42 eyes to stir up wrath of sin making men drunken which are empty; behold the promise of god and his power which is called amongst you a bitter sting. move and shew yourselves, open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o ye swords of the south, which have eyes to stir up the wrath of sin, making men drunken which a

enochian) ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasataxa yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) o thou third flame whose wings are thorns to stir up vexation, and hast 7,336 living lamps going before thee, whose god is wrath in anger. gird up thy loynes and harken. move and shew yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o thou third flame, whose wings are thorns to stir up vexation, and who hast myriad living lamps going before thee; whose god is wrath in anger- gird up thy loins and harken! move the

or i am the same, the true worshipper of the highest and ineffable king of hell! the call of the 30 ayres (or 19th enochian key) anton lavey writes: the nineteenth enochian key is the great sustainer of the natural balance of the earth, the law of thrift, and of the jungle. it lays bare all hypocrisy and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable, and lays the foundation of success for the lover of life (enochian) madaritza das perifa lil cahisa micaolazoda saanire caosago od fifisa balzodizodarasa iaida. nonuca gohulime: micama adoianu mada faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonucafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonucafe jimicalazodoma larasada to

DION FORTUNE PSYCHIC SELF DEFENSE

draught will know what i mean. occultists will recognise it as having to do with the extrusion of the etheric double. the next incident to occur in this curious menage did not concern myself, but another girl, an orphan with considerable means. my employer kept this girl constantly with her, and finally persuaded her to put the whole of her capital into her schemes. however, trustees descended in wrath, forced my employer to disgorge, and took the girl away with them then and there, leaving all her belongings behind, to be packed up and sent on to her afterwards. another incident followed quick on the heels of this one. there was an elderly woman in the establishment who was slightly "minus" mentally. a dear old thing, but childlike and eccentric. my employer now turned her attention to he

DONALDTYSON CORONZON

together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received th

ELLIS LOW TWELVE 1907

ilkins "when the solemn hush ended we began shaking the hands of those who crowded around us `well, boys' said i with a mirthless smile `my turn has come. good-by 1 `remember' fairly shouted the parson `you are dying as much for your country as did your comrades at manassas and before richmond. this can't go on much longer; these hell-hounds will soon run their race and god will smite them in his wrath "it seemed to me that the parson put more unction into his prayer than usual, while the scowling orderly stood at the door and impatiently awaited the close of the exercises. as i finally passed out, i heard the strains of our national song, sung with a heartiness and vigor that thrilled me through "the orderly walked in the direction of the provost marshal's office, with me just behind him

l simply remark that `incidental expenses' during the balance of my stay in new york were not heavy" trying days were at hand for hiram lodge. general sherman entered raleigh on the morning of april 13, 1865, the advance under general kilpatrick being the first to appear. the citizens hoped that the town would be spared, but were in dread lest an overt act by some rash person should draw down the wrath of the federals, who were flushed with the decisive successes that had come to their arms. there was thankfulness, too, that the long, terrible war had come to an end. brother nichols relates that after he had obtained protection for his family, as did many others, he set out with another mason to secure, if possible, a guard of protection to masonic hall. the provost-marshal to whom they ap

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ornia sun news hour, a radio talk show that originates in santa barbara, california. like the periodical, the show took a somewhat conspiratorial view toward what shoong considers the mind-manipulating activities of the government and large corporations, especially those aimed at suppressing or denigrating alternative science. the food and drug administration has been a special target of shoong s wrath. after a year-and-ahalf hiatus, california sun reappeared as a tabloid at the beginning of 2000. california sun may be ordered at p.o. box 1028, summerland, ca 93067. sources: california sun. summerland, california, n.d. callaway, hugh g (1885.1949) pioneer british experimenter in the field of astral projection or out-of-the-body traveling, about which he wrote under the pseudouym oliver fox

f, the names of any two opposing forces will serve to illustrate the primary law of nature.namely, the continual conflict between the positive or good and the negative or evil. for a scriptural illustration of this point, the story of cain and abel can be used. the moral superiority of his brother is at first irksome to cain, finally intolerable. he murders abel, thus bringing on his own head the wrath of god and the selfpunishment of the murderer. for in killing abel, cain has done himself harm. cain has not done away with abel s superiority, but has added to himself a burden of guilt that can end only by much suffering. suffering is shown in the judaeo-christian scriptures to be one means evil is overcome by good. cain reappears in the story of the prodigal son, who after deprivation and

gyman murdered by his parishioners, while at holy trinity church at york a phantom nun was said to appear occasionally on winter evenings and walk about muttering paternosters. the story concerning her is that, on one occasion during the civil war, a band of soldiers intended to loot the church. on approaching it with this intention they were confronted by an abbess, who warned them of the divine wrath they would surely incur if they committed such an act of sacrilege. they laughed at her piety, never thinking that she would offer any resistance as they tried to march en masse into the building, but hardly had they commenced the assault when their opponent snatched a sword from one of them and stood bravely on the defensive. a fierce battle ensued, the abbess proving herself a fierce warri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: rou

uman or animal, reported from many parts of the world throughout human history. the word monster, from the latin monstrum, implies a warning or portent. the term is used derogatorily in reference to malformed or misshapen animals and humans, as well as creatures of great size. because of the awe and horror excited by monstrous births, they were traditionally regarded as an omen or a sign of god s wrath with a wicked world. many street ballads of the sixteenth century moralized about monstrous animals or malformed human beings. today, persons born with bodies outside the social norms.giants, dwarfs, and siamese twins.are studied under the scientific label of teratology. deformed and limbless children are now known to be caused by rare genetic factors or by the use of such drugs as thalidomi

esults seton had achieved. sendivogius fared badly, however, when the powder came to an end. he had used it chiefly in liquid form, and into this he had dipped silver coins which immediately had become pure gold. when the powder gave out, sendivogius was driven to the practice of gilding coins, which, it was reported, he had previously transmuted by legitimate means, and this brought upon him the wrath of those who had trusted him. there are many intriguing accounts of successful alchemical operations with the philosophers stone, but most students of the field have surmised that the great work accomplished was a personal and spiritual transformation rather than any chemical miracle. the close association of ideas of the philosophers stone with the elixir of life reinforces this view. the i

swedenborg s vision of the spiritual world. according to sibley, spirits live in another world that is neither heaven nor hell. magic can summon only the evil spirit. good spirits watch over humans, but do not respond to any summoning. sibley went on to highlight seven good spirits that watch over human affairs and noted seven corresponding wicked spirits. he noted that since god had removed his wrath through christ, these seven spirits made but few appearances. the same year that his fourth volume was purchased, sibley also completed a key to the physic and the occult sciences, a systematic statement of his occult philosophy. like mesmer, he suggested that the world was animated by a universal spirit, the operative agent in both astrology and healing work. this spirit works on matter and

dawn of printing onward, unnatural events and prodigies of nature became the subject of broadside balladsheets and chapbook pamphlets, the street literature of poor people. monstrous births and other signs and wonders were made the occasion for moralizing about the sins of the day and predicted divine judgment. even in modern times, visions of the virgin mary are often considered signs of divine wrath at a sinful world (see also fatima; garabandal) sources: eniatos. mirabilis annus; or, the year of prodigies and wonders; being a collection of several signs that have been seen in the heavens, in the earth, and in the waters, together with many remarkable accidents and judgments. within the space of one year last past. london, 1661. grey, e. howard. visions, previsions and miracles in moder

occasions. in short, their origin was shamanistic. nineteenth-century american writer and folklorist charles godfrey leland remarked of this unseen spirit world, we can still find the vila as set forth in old ballads, the incarnation of beauty and power, the benevolent friend of sufferers, the geniuses of heroes, the dwellers by rock and river and greenwood tree. but they are implacable in their wrath to all who deceive them, or who break a promise. nay, they inflict terrible punishment even on those who disturb their rings, or the dances which they make by midsummer moonlight. hence the proverb applied to any man who suddenly fell ill, he stepped on a fairy ring. there were three varieties of nature spirits among the southern slavs: the zracne vile, or aerial spirits, which were evilly d

posed for eternity. encyclopedia of occultism& parapsychology. 5th ed. taboo (or tabu or tapu) 1523 it may be said that the practice of taboo was instituted through human instinct for human convenience. this applies of course merely to the most simple type of taboo. it was, for example, forbidden to reap or steal the patch of corn dedicated to an agricultural deity, for the simple reason that his wrath would be incurred by so doing. similarly it was taboo to devour the flesh of the totem animal of the tribe, except in special circumstances with the object of achieving communion with him. it was taboo to interfere in any manner with the affairs of the shamans or medicine men, also a type of the imposed taboo for the convenience of a certain caste. it was prohibited to marry a woman of the s

ial circumstances with the object of achieving communion with him. it was taboo to interfere in any manner with the affairs of the shamans or medicine men, also a type of the imposed taboo for the convenience of a certain caste. it was prohibited to marry a woman of the same totem as oneself, because all the members of a totemic band are supposed to be consanguineous; such a union might incur the wrath of the patron deity. a very strict taboo was put upon the witnessing of certain ritual instruments belonging to some primitive tribes, but this only applied to women and uninitiated men. it was considered a degradation for women to behold sacred implements. if taboo does not spring directly from the system known as totemism, it was strongly influenced by it.that is, many intricate taboos aro

e or even the removal of the golden funerary mask of the tutankhamen mummy. in april, he became seriously ill after his razor nicked a mosquito bite. infection set in, followed by pneumonia. he died on april 6. the newspapers printed a story that he was a victim of the curse of the pharaohs. the legend of the curse of the pharaohs curses were certainly known in ancient egypt, usually invoking the wrath of the gods against those seeking to embezzle funds for guards, occasionally against thieves. many tombs were robbed by grave robbers over the centuries. an inscription of the fifth dynasty of the old kingdom, made over five thousand years ago, reads: as for any people who shall take possession of this tomb as their mortuary property or shall do any evil thing to it, judgment shall be had wi

FAUST

e that it will do you good. girls have a great desire to know, it s true, if one is sleek and pious, true to ancient isms. they think: if there he knuckles, us he ll follow too. faust you monster, you ve not seen how this soul true and dear, full of the faith she hath, that quite alone must mean eternal bliss to her, torments herself with awful fear to think the man she loves is doomed by endless wrath. mephistopheles you lover super-sensual, sensual too, a damsel leads you by the nose. faust o monstrous progeny of fire and filthy spew! mephistopheles and physiognomy quite masterly she knows. she feels she knows not how when i m about, and in my mask a hidden meaning sees. she feels that i m a daemon, without doubt, perhaps the very devil, if you please! well now- tonight? faust what s tha

o through thee to long, long torment fell asleep? upon thy door-sill, whose the blood -beneath thy heart already is there not stirring swelling life that tortureth itself and thee with its foreboding presence? gretchen woe! woe! would i were free of thoughts that go within me hither and thither against my will! choir. dies irae, dies illa solvet saeclum in favilla. sound of the organ. evil spirit wrath grips thee! the last trumpet sounds! the graves are trembling! and thy heart, from rest in ashes to flaming torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit. gretchen i

s his pate, contrary, sour, old reprobate. nothing of mortal humankind is ever to that grumbler s mind. the future, though, is known to him, wherefore men hold him in esteem and honour him where he holds sway. kind has he been to many a one. homunculus let s try it then and see. come on! my glass and flame not cost me straightway. nereus are they men s voices that my ear has heard? how quick with wrath my inmost heart is stirred! these creatures would be gods by sheer endeavour, yet damned to be like their own selves forever. in days of old i could divinely rest, yet i was oft impelled to aid the best, but when at last i saw what they had done, twas quite as if i had not counselled one. thales yet people trust you, greybeard, ocean seer; you are the sage; oh, drive us not from here! gaze o

sorrow i step in between, forbidding all such turbulent alternate strife! for naught more harmful can befall the ruling lord than faithful servants secret festering dispute. the echo of his commands returneth then no more to him in swift accomplished deed accordingly. no! roaring wilfully around him raves the storm while he, himself bewildered, chides, but all in vain. not this alone! ye have in wrath unmannerly evoked the dreadful figures of unhallowed forms which crowd around me till i feel me torn away to orcus in despite of these my native fields. is it memory? was it delusion seized on me? was i all that? and am? shall i in future be the phantom horrible of town-destroying men? the maidens shudder, but the eldest, thou, i see, dost stand unmoved. speak to me then some word of sense!

antom i a phantom bound myself it was a dream, indeed the words themselves say so. i vanish hence, become a phantom to myself. sinks into the arms of half of the chorus. chorus. silence, silence! false seeing one, false speaking one, thou! from such horrible, single-toothed mouth, what will breathe forth from it, such a fearful and loathsome gorge? for the malignant, benevolent appearing, wolfish wrath under sheep s woolly fleece, to me is more terrible far than hell s three-headed monster s gullet. anxious, watching, we stand here, when, how, where will it break forth, lurking monster, lurking deeply with malice so great? well, then, instead of word freighted with comfort, lethe-sprinkling, most mild, friendly and fair, stirrest thou up more of the past s worst ills than of the good we su

drowsy, all droop down and fail; if it is hurt, at once all have a wound, arise afresh, if quickly it grows sound. to give its laws effect, swift is the arm, it lifts the shield to guard the skull from harm. instantly doth the sword its duty know, parries with vigour and returns the blow. the active foot shares in the other s weal as on the slain man s neck it plants its heel. emperor such is my wrath, him thus i fain would treat, make his proud head a footstool for my feet. heralds [come back. little honour, little glory met us yonder at our coming; at our noble, valiant story laughed they as a vapid mumming: vanished is your emperor yonder, but an echo through the vale; if on him we are to ponder, there was once- so runs the tale" faust as your best men have wished, it doth betide; both

FOCUS OF LIFE

ecessity of reoccurrence. one thing is certain: we are subject to our own moral laws, whether we are or are not aware of them. the desire determines, and no later belief shall alter it one whit. the highest creations are those that harmonize the most incongruous things. art is the truth we have realized or our belief. the great human factor in life is deceit: always the greater deceiver-self? the wrath is revealed against all that hold the truth in righteousness. still are those shallownesses, who could know they hide a universe? and tell me, what is it the obvious does not contain? know much of life! should death give you its secret? self suggestion-to will, this is the great teacher: not dogma. to those of fixed ideas, beware of suppressed evacuation. what the world reveres most, treat w

nplaces: nor the gay-tragedy of song. but stange desires of stranger arcana. the law i make while thinking god-and will smash and remake again: so that i may commit every conceivable sin against its word. my utility has been-my pleasure-that alone is my service to man and to heaven, in that i am the goat" after his devotion aaos prepared for the death posture and judgement. awaking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! ala

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

decima.1 this compares with the meanings of the sephiroth as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity hod: majesty yesod: basis malkuth: kingdom or glory pico, p. 113: scholem, major trends, p. 209. 101 pico della mirandola and cabalist magic pico's meanings are, as can be seen, mostly the same, and he shows understanding of the circular arrangement, or movement, of the sephiroth through which the last connects with the first. it is no accident that there

FULLER J F C SECRET WISDOM OF THE QABALAH

steries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin comes first; in messiah (hywm) and the exoteric jesus (ovwy) it comes second; in the esoteric yeheshuah (hvwhy) it comes in the middle; and in serpent (whk) it comes last. in yeheshuah it is the letter of mercy, for it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the

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

mprehended the powers of nature, as the destroyer and regenerator she was the author of all good; but later, after the truths underlying nature worship were lost, typhon, the hot wind of the desert, was feared rather than worshipped. in the history of an earlier age of existence, there is not to be found the slightest trace of human sacrifice to atone for the sins of the people, or to appease the wrath of an offended god. on the contrary, throughout the traditions and monumental records of the most ancient nations, sacrifices to the deity- the god of nature--consisted simply in the acknowledgment of earth's benefits by means of a free-will offering of the bounties which she had brought forth. that the sacrifice either of human beings or of animals was not offered in an earlier age of relig

e tribe. as in all hot countries the heat of the sun is the most destructive agency against which mankind have to contend, it is not perhaps singular, at a time when superstition had usurped the functions of the reasoning powers, that the sun-god should have been invested with the attributes inspired by terror, and that so far as possible, mankind should have deemed it necessary to propitiate its wrath, and, by rendering to it suitable offerings and sacrifices, they should have hoped to avert the calamities incident to its displeasure. neither is it remarkable when we remember the peculiar circumstances surrounding the jews, and the fact that the offerings demanded by their god was the life which he had bestowed, that the sacrifices offered to moloch, the fire god, should have been the mem

prescribed duties of the boys trained in the temple was that of keeping alive the sacred fires, the immolation of victims became the most prominent feature of their public worship. we are distinctly told, however, that human sacrifice was not formerly practiced in mexico, but that finally here as elsewhere, the idea became prevalent that by sacrificing human victims to the god of destruction, his wrath might be appeased and the people saved from his vengeance. it is stated that human sacrifices were adopted by the aztecs early in the fourteenth century, about two hundred years before the conquest "rare at first, they became more frequent with the wider extent of their empire; till, at length, almost every festival was closed with this cruel abomination" notwithstanding these atrocities, in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ll clerics equally hostile. some went so far as to holdseances-the'sittings' at which a medium, often in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualist thought in england. others were more circumspect and, whether from natural reticence or fear of episcopal wrath, carefully avoided publicity. one such group had affinities with the rosicrucians.theguild of the holy spirit was first brought to public noticein]anuary1881in the first issue of the spiritualist journallight,a brief note referred to the guild, saying:'theproceedings of the society are quite private, but it is known that the objects pursued are the study and practice of christian mysticism

GILBERT THE MAGICAL MASON

arkened, and the day should not shine for the third part ofit,and the night in like manner.'eclipses.itis,of course, certain that during the period of hebrew prosperity and temple service, there must have occurred many eclipses of the sun and moon, both total and partial, visible in palestine. all uncivilised peoples have stood in awe of eclipses, and many have looked upon them as portents of the wrath of the gods. in jeremiah x, v. 2, however, we read a warning to the jews 'not to be dismayed at the signs of heaven, for the heathen are dismayed at them. we know from a babylonian table that there was a notable eclipse of the sun in july 1063,b.c.this is not referred to in the bible. there was another in 831b.c.in the time of joel and amos, but is not mentioned by them as having taken place

GILBERT THE SORCERER AND HIS APPRENTICE

rilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it was fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latter because they had carried off dinah, the daughter of leah. moses says of them46 the sorcererand his apprentice-'letthy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive

ng as he rowed, in time to the beat of his oars,"thasneacht air nam beannaibh diurach" beautiful he was as a god, with a curious, swayingturnfrom the hips as he walked, and his eyes were deep and dark, fierce with the wild gleam of elemental passions,butagain melting with the glamour that would lure a babe from its mother's breast. none other had a chance with malveen. one stalwart boatman in hot wrath met and fought angus, for so he called himself. he was found in the morning horribly mauled, with his throat and shoulders torn and bitten. many of her old lovers warned her, but she would not listen. they knew he was one of the sea-folk. as thesome celtic memories107summer waned angus said he was called away, and little malveen went white to the lips with the anguish of losing him "sweethea

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

arch 1877 some misapprehension having got afloat, it was considered desirable to state that although this rite had leading members in various rites, yet it was quite independent and interfered with no other rite whatever, but was a neutral ground to which all m.m. s, but especially p.m. s, were eligible. not all of the rite s members, however, were prepared to take office in it and thus incur the wrath of the supreme council. early in 1887 g. r. brockbank, who had joined the rite in 1877, declined the office of supreme grand sword bearer to which he just been appointed: i was astonished to see my name inserted as a grand officer swedenborgian rite i am afraid i was not sufficiently emphatic in my note of 30th november declining the appointment, but my connexion with the a& a. rite would al

GLOBAL FREEMASONRY

present- day because they continually changed their names and their forms. but they remained faithful to ancient symbolism and their particular character and passed their ideas on to each other as a legacy. in order to mitigate against the possibility that their established ideas may threaten the establishment, they established secret laws among themselves. in order to protect themselves from the wrath of ignorant people, they took refuge in operative masonry which contained the discreet rules of their own trade. they inseminated this with their ideas which later influenced the formation of the modern speculative masonry we know today.62 in the above quotation, layiktez praises the societies that were the origin of masonry, and claims they kept themselves hidden to protect themselves from

GNOSTIC HANDBOOK

ulated by destructive archons do we really understand the full nature of the world around us. i am not so interested in identifying and describing these individuals as i am in calling your attention that they do exist. john the baptist as he preached the coming of the christ, foretold the end of this race of mechanical men when he said" o generation of vipers, who hath warned you to flee from the wrath to come. again referring to the barrenness of this counterfeit creation he said" every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. he prophesied the coming of one who would baptise with the sacred fire" whose fan is in his hand, and he will thoroughly purge his floor and will gather the wheat into his garner, but the chaff he will burn with fire u

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note that the magicians who designed the planetary kamea s or talismans knew this very well. each planet had a spirit and an intelligence, a light side and a dark side, a force of light and a fallen vortex. when we apply our understanding of this schism to our model of the planes and worlds, we begin to get an accurate representation of the state of the universe (f

GOLDEN DAWN RITUALS ENOCHALL

raxo. 17 cop: cacodemon. cop: cacodemon of earth angle of water tablet, counterpart of the angel opna. copa: subservient angel of earth angle of water tablet. cophan: lamentation. cope: subservient angel of water angle of fire tablet. cor: number (cf. cormf, cormp. corabiel: planetary angel presiding over the sphere of mercury, also name of mercury pentagram. coraxo: the thunders of judgement and wrath/ thunder (cf. const, avavago. cord: made. cordiziz: the reasonable creatures of the earth or man. cordziz: man/ men/ reasonable creatures. corfax: name of a guardian angel. cormf: number. cormfa: number(s (n. cormpt: number (v/ count/ be numbered. cormp: numbered. cormpo: hath yet numbered/ be numbered/ count/ number (v. cormpo crp l: hath yet numbered but one. cormpt: be numbered/ numbered/

n: name of the enochian letter representing a. unal/ vnal: these/ those. unal chis/ vnal chis: these are/ these be (see also vnal chis. unalah/ vnalah: skirt/ skirts. 61 uncal (meaning unknown) unchi/ vnchi: confound (cf. oucho. undl/ vnd-l: remainder/ rest. unig/ vnig: require. uniglag/ vniglag: descend/ go down (cf. arphe. unnax: commanding angel of air angle of earth tablet. unph /vnph: anger/ wrath, also see vonph. uolxdo: calling angel of earth angle of fire tablet. upaah/ upaahi/ vpaah/ vpaahi: wing/ wings. ur: name of the enochian letter representing l. uran/ vran: see/ elder/ elders, also see gran. urbs/ vrbs: beautify (cf. turbs. urch: confounding angels. urelp/ vrelp: seething/ a strong seer. urzla: erzla, angel. ussn: angel, ruled by nelapr omebb. uta: name of the fourteenth aet

: happy is he on whom. vlcinin: happy is he/ happy. vls: the ends/ ends/ end. vmadea/ v ma dea: strong towers. vmd: call (v/ called. vml: add. vmplif: our strength/ strength (cf. ugear. vnal aldon: these gather up. vnal chis: these be/ these are. vnal: these/ those. vnalah: the skirts/ skirt(s. vnchi: confound. vnd l: the rest. vnig: requireth/ require. 63 vniglag: descend. vnph: in anger/ anger/ wrath. vohim: hundred/ mighty (cf. canse, micalz. vohim ol giz y ax: with a hundred mighty earthquakes. voir: subservient angel of water angle of water tablet. vomsarg/ vonsarg: every one of you (cf. g. vonph/ vonpho/ uonpo: anger/ wrath/ of wrath (cf. unph. vonph: wrath/ the wrath. vonpovnph: wrath in anger. vonsarg: vomsarg, every one of you/ everyone. vooan/ vaon: truth/ with them that fall. vo

GOLDEN DAWN RITUALS T

michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admir

emple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis tatan od tranan balie whose wings are of wormwood and of the marrow of salt, 14 alar lusda soboln od chis holq have settled their feet in the west and are measured c noqodi cial vnal aldon mom caosgo with their ministers 9996. these gather up the moss of the earth ta las ollor gnay limlal amma chis sobca as the rich man doth his treasure. cursed are

al. with diamonds and upon their hands are marble sleeves. vlcinina sobam vcim bagle? happy is he on whom they frown not. for why? iad baltoh chirlan par. niiso od ip the god of righteousness rejoiceth in them. come away! and not efafafe bagle a cocasb i cors ta vnig blior. your vials for the time is such as requireth comfort. o of m the tenth key coraxo chis cormp od the thunders of judgment and wrath are numbered and blans lucal aziazor paeb sobol ilonon are harboured in the north in the likeness of an oak whose branches chis op virq eophan od raclir maasi bagle caosgi are 22 nests of lamentation and weeping, laid up for the earth, ds ialpon dosig od basgim, od oxex dazis siatris 15 which burn night and day: and vomit out the heads of scorpions od salbrox, cinxir faboan unal chis const a

t of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your 17 qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south which have 42 eyes to stir up the wrath doalim e

me! for 21 zirdo noco mad i am the servant of the same your god: hoath iaida. the true worshipper of the highest. m of o the seventeenth key ils d ialpirt soba vpaah chis nanba zixlay dodseh 0 thou third flame whose wings are thorns to stir up vexation: od ds brint taxs hubardo tastax ilsi and who hast 7336 living lamps going before thee: soba iad i vonpho vnph aldon dax ii od toatar whose god is wrath in anger. gird up thy loins and hearken. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me. for i am the servant of the same your god: hoath iaida. the true worshipper of the highest. nof o 22 the eighteenth key ils micaolz olprt od ialprt bliors ds odo 0 thou mighty light and burning flame of comfort whi

GOLDEN DAWN RITUALS T3

michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admir

emple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis tatan od tranan balie whose wings are of wormwood and of the marrow of salt, alar lusda soboln od chis holq have settled their feet in the west and are measured c noqodi cial vnal aldon mom caosgo with their ministers 9996. these gather up the moss of the earth 14 ta las ollor gnay limlal amma chis sobca as the rich man doth his treasure. cursed are

al. with diamonds and upon their hands are marble sleeves. vlcinina sobam vcim bagle? happy is he on whom they frown not. for why? iad baltoh chirlan par. niiso od ip the god of righteousness rejoiceth in them. come away! and not efafafe bagle a cocasb i cors ta vnig blior. your vials for the time is such as requireth comfort. o of m the tenth key coraxo chis cormp od the thunders of judgment and wrath are numbered and blans lucal aziazor paeb sobol ilonon are harboured in the north in the likeness of an oak whose branches chis op virq eophan od raclir maasi bagle caosgi are 22 nests of lamentation and weeping, laid up for the earth, ds ialpon dosig od basgim, od oxex dazis siatris which burn night and day: and vomit out the heads of scorpions od salbrox, cinxir faboan unal chis const and

t of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 17 o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south which have 42 eyes to stir up the wrath doalim e

me! for zirdo noco mad i am the servant of the same your god: hoath iaida. the true worshipper of the highest. 21 m of o the seventeenth key ils d ialpirt soba vpaah chis nanba zixlay dodseh 0 thou third flame whose wings are thorns to stir up vexation: od ds brint taxs hubardo tastax ilsi and who hast 7336 living lamps going before thee: soba iad i vonpho vnph aldon dax ii od toatar whose god is wrath in anger. gird up thy loins and hearken. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me. for i am the servant of the same your god: hoath iaida. the true worshipper of the highest. nof o 22 the eighteenth key ils micaolz olprt od ialprt bliors ds odo 0 thou mighty light and burning flame of comfort whi

GOLDEN DAWN RITUALS U7

r, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

sun, harnessed his father s chariot but was unable to guide it along his father s course: soon the fiery horses felt how their reins were in an unpractised hand. rearing and swerving aside, they left their wonted way; then all the earth was amazed to see that the glorious sun, instead of holding his stately, beneficent course across the sky, seemed to speed crookedly overhead and to rush down in wrath like a meteor. 21 this is not the place to speculate on what may have caused the alarming disturbances in the patterns of the heavens that are linked with cataclysm legends from all over the world. for our purposes at present, it is sufficient to note that such traditions seem to refer to the same derangement of the sky that accompanied the fatal winter and spreading ice sheets described in

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

nake. these terms have (very different) special meanings for demonologists, occultists and gnostics. likewise, lanulus= 58= seth, the name of the control in the first major modern trance channeling case, but also hadit and hawk s head, with similar occult meanings to those for carl ardo. kimi= 76= night. clinnel= 93 (a special number for occultists, representing the will -current of the new aeon= wrath of god, or simply time. time, as a concept, is closely associated with the mythology of set, seth or saturn. cerenabus, clinnel s home world, carries the value 132= prey of gods but also orthon+ markon, key names from contactee lore. the occult connections, drawn without straining directly from contactee lore and 44 allen h. greenfield magical mythos, are startling. examine, for example, ric

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

reat southern quadrangle, i invoke you, angels of the watchtower of the south. then vibrate the great holy narre of this watchtower. feel the angels of the watchtower of fire rising up from within you. step 3. take your cup in your hand. turn toward the watchtower of water in the west. sprinkle some water and say, now therefore 1, a priest of fire, sprinkle lustral waters of the sea, and hear the wrath of waves upon the shore; the voice of water, now arad evermore. stand facing the watchtower of water. trace the pentagram of water 89 before you. trace a blue enochian letter q( 1 j) within it. face the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watchtower of the west. then vibrate

the lord your god, who is, and who lives forever. in the name of the creator, move and show yourselves as pleasant deliverers, and praise him among the sons of men" step 3. recite the twelfth cali as follows "o you who range in the south, and who are the 28 lanterns of sorrow, bind up your girdles, and visit us. bring down your 3663 servants so that the lord may be m gnified.his name among you is wrath. move i say, and show yourselves! unveil the mysteries of your creation. be friendly to me, because i am a servant of this same god, a true worshipper of the highest" step 4. vibrate the following names of power: raagiosl (rah-ah-gee-oh--sel) lsrahpm (less-rah-pem) saiinov (sah-ee-ee-noh-veh) lavaxrp (el-ahvahtz-ar-peh) slgaiol (selgah- eeoh-leh) soaiznt (soh-ah-ee-zodenteh) ligdisa (elee-ge

and whose touch is death. yours is the knowledge of form. i, know you who sits in the west where all things are completed. by the power of niakod you will obey me. even you, the archdemon will obey my will. step 11. point your sword downward to the circle. lift up the talisman of niakod before you and say, i have truly tread the path to stand at last upon the brink and dare the breath of demon's wrath. i stare! i bend! i leap! i sink! in the name of niakod komanan help me. tabitom uphold me. khoronzon stand aside for me. see the depths of the abyss surrounding you in your protected circle. let the demons of the abyss be as black swirling clouds upon a midnight sea but unable to harm you. 361 remain in this state for as long as you can. step 12. return to the altar and perform an appropria

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

fem. unholdd if as heathens they had worshipped a goddess holda, how natural, in contrast with her mildness, to regard a malignant being as a female unholda! thus ulphilas's preference for the term goes far to prove a gothic worship of hul]?6; and the translation of diana by holdd and unjwidd (p. 267) is worth noting. again, the notion of malice and ill-will carries with it that of fierceness and wrath: so the devil is in as. se wrdd'a/ csedm. 39, 24, in os 'the ivretha' hel. 106, 3. 164, 4; as' se recta (trux, saevus, cfedm. 271, 12, the os. would be 'the ruodho; as 'se grama/ os 'the gramo' hel. 32, 16; also prob. as' se modega' os 'the muodago' conf' muodaga wihti' for evil spirits in hel. 120, 9; and all four of these epithets denote the wrathful, furious^ it should not be overlooked

s. hence a witch is called mausscldagerin, mouse-beater, and a wizard maus-sclddgel. in north german trials the expression is muse-maker, and the process is different: the witch boils magic herbs, then cries' mouse, mouse, come out in devil's name' and the beasts come jumping out of the pot (laflfert's relat. crim. p. 57-9. it reminds one of the destructive mice created by apollo smintheus in his wrath, and the devastations of lemings in lapland; so that this plague may with perfect right take its place with the desolating storm and hail, although our witch-trials say hardly anything of the damage done by the magic beasts (conf. klausen's aeneas p. 73 5. one nethl. story in wolf no. 401 relates how a young girl flung two j^e^ze^s of earth one after the other, and in a moment the whole fiel

exy (see suppl. the term falling sickness for epilepsy occurs as early as diut, 2, 193' vajjandia suht (caducum moi-bum 'daz fallende ilbel' fundgr. 325' fallender siechtag' hutten 5, 171. otherwise: the sorrow, the miser, the sore trouble, the evil being, the scourge, the iveed (jul. schmidt p. 136. m. nethl. vallende evel. mod. nethl. vallende ziekte, sint jans evel, grot evel, gramschap goods, wrath of god, huyd. op st. 1, 569. in melauder's jocoser. 1, 434^ may the gniicken touch you' gnuk being lg. for knock' the trojf has touched him' erasm. alberus 39, i.e. the stroke [apoplexy; m. lat. gutta, gutta cadiva, 0. fr. la goute' clieent de gote' ren, 25203, brought on by holding the plompe (lotus, p. 654) in the hand. a particular species of the drop occurs under the name of nesch or nes

(p. 1085, spoil a crop (fruges excantare; call up evil spirits and lay them, to bind thieves. these wonders lie in the very nature of poesy (p. 907-8. the runatal, saom. 28 30, specifies eighteen effects of runes (see suppl. curses, imprecations have a peculiar force of their own. our mhg. poets have' tiefe flaochen' deeply, ms. 2, 188' swinde fluochen' vehemently, helbl. 2, 518 and zorn-vlaoch, wrath-curse 1, 656. full of meaning is the phrase' ich brach des vluoches herten jciesel/ i brake yon curse^s stubborn flint, msh. 2, 339, its action is hard as pebbles, and not easy to break. walther says 73, 29: zwene herzeliche jiileche kan ich ouch, die fluochent nach dem willen min. hiure miiezen's beide esel und der gowk gehoeren, e si enbizzen sin. wc in (woe to them) denne, den vil armen (

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ad been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 1651 they disappeared during the lorrain war, but the pot is still there, let into the kitchen wall.1 the home-sprite s parting prophecy sounds particularly ancient, and the grim savagery of his wrath is heathen all over. sam. meiger says of the wolterkens: se vinden sik gemeinichlich in den hiiseren, dar ein god vorrad (store) van alien dingen is. dar scholen se sik bedensthaftigen (obsequious) anstellen, waschen in der koken up, boten viir (beet the fire, schiiren de vate, schrapen de perde im stalle, voderen dat quik, dat it vet und glat heriu. geit, theen (draw) water und dragent dem

as characteristic of giants (sasm. 8sa, it seems to imply a dreamy brooding, a half-drunken complacency and immobility (see suppl. such a being, when at rest, is good-humoured and unhandy, 1 but when provoked, gets wild, spiteful and violent. norse legend names this rage of giants iotunmodr, which pits itself in defiance against asmosr, the rage of the gods: vera i iotunmosi/ sn. 150b. when their wrath is kindled, the giants hurl rocks, rub stones till they catch fire (roth. 1048, squeeze water out of stones (kinderm. no. 20. asbiornsen s moe, no. 6, root up trees (kinderm. no. 90, twist fir-trees together like willows (no. 166, and stamp on the ground till their leg is buried up to the knee (roth. 9-13. yilk. saga, cap. 60: in this plight they are chained up by the heroes in whose service

fipide "xq&v ij/j,ar otrwpo y, ore xa^porarov x^ i $8w/> zeus, ore 77 p dvdpecrcrt /careercrd/u.ei os xaxetttji y, o? f3iri elv dyopfj cr/coxtas kpivucrt $eytucrras, k 5e 5uc?7i> exao-wm, de&v 8iriv ovk. fuvvdei se" re py even as crouches the darkening land, overcrowed by the tempest, all on a summer s day, when jove doth the down-rushing water suddenly pour, and wreak his wrath on the proud men, men of might, who sit dealing a crooked doom in the folkmote, forcing justice aside, unheeding of gods and their vengeance (rivers swell, etc) and the works of man are all wasted. 4 bopp s die siindflut, berl. 1829. deluge. 579 now shall manus make all creatures, gods, asuris and men, and all the worlds, things movable and immovable. and as he had spoken, so it was done. in

HAMIL THE ROSICRUCIAN SEER

. on monday znd august i am going to alnwick for 3 weeks and as the weather has been fine in the north i hope the entire changeofair&living will in some measure release me. with kindest regards tomrsirwin&your father believe me, yours faithfully and fraternally.1see letter29.2editor ofthespiritualist.3 matthew cooke was a curious figure: musician, journalist,74therosicrucianseeroxon'lmust be very wrath with the scamp and i expect to find a longer account in this month's human nature. i presume we need nottryto [illegible] the50faithful at30/-a piece just yet.mrspencer gave me a cat. of his masonic sale2buti do not think i shall attend as there are many books i should like tohave-buti am so utterly unwell and suffer so muchpain-thati have no desire to increase my collection, in fact my book

ence' or 'cross the thresholdofthe mysterious worldofspirits' we must not be unmindfulofthose little hieroglyphics on brass which distinguishourhumble dwellings in this sublumin255 aryworld. no. 168 is between 2 or 3 hundred yards from 167 on the opposite sideofthe road, and is in another delivery. i thank you very much for your kind note on the certificate,1but as i am outofreachofyour immediate wrath, i am bold enough to think that you are very perverse. you do not mention any fee or dues. i have never belonged to any society without paying the full amount as other members&so far as my limited ability extends endeavoured to do my shareofthe work, but as i perceive in the by laws only one scaleoffeesi enclose a p[ostal] o[rder] for10/-for joining fee and subscriptions 1872&1873&presume i

HANDBOOK OF EGYPTIAN MYTHOLOGY

gods were not as important as lion goddesses, but the lion was an ancient symbol of royal power. male leopards and panthers (black leopards) were associated with the uncontrollable rage of the god seth, whereas female leopards played a protective role. leonine goddesses usually have a short mane or ruff like that of a lynx or an adolescent male lion. since they function as a manifestation of the wrath of the sun god, their gender is ambiguous. the lion was a component of egyptian monsters such as bes and taweret, the sphinx and the griffin. these mythical creatures were invoked as magical guardians of people and places. there are many mentions in the pyramid texts of the deity ruty (double lion) who guarded the horizon, the place of regeneration for deities and kings. this deity may deriv

HEAVEN HELL

er in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied daily in burning up the damned and the opponents of the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world we find pits of fire

y and everlasting. therefore seti i. provided himself with amulets, ushabtiu figures, magical formulae, pictures of gods and fiends to be used in working sympathetic magic, religious formulae and copies of hymns and funeral works, an inscribed tomb and sarcophagus &c; in fact, he was painfully anxious to omit nothing from the inscriptions in his tomb which would propitiate any god, or appease the wrath and turn aside the opposition of any of the fiends wherewith he had filled his underworld. footnotes 8:1 see a letter in the times of june 22nd, 1905 (p. 4, on the "most ancient temple at thebes" by prof. e. naville and mr. if. r. hall. 11:1 see birch, ancient egyptian texts front the coffin of amamu in the british museum, london, 1886. 12:1 schack-schackenburg, das buch von den zwei wegen d

HELENA BLAVATSKY NIGHTMARE TALES

ddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse of the sun, and that out of fear of the allimani he went servingon his knees remigius, the servant of the nazarene, at rhe

e the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from the royal cowsheds to those of the brahmans, as long as there was money in thetreasury to fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthrow the k

ing ambarisha, harischandra, the famous sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pity is infinite; but he is also a very jealous god and his wrath isswift and vengeful. varuna is the lord of terror, and death is obedient to his command. his spirit will notfor ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in question, because of one man who is guilty. if his

riend, the bonze, no more. evidently onthat last, and to me for ever memorable evening, he had been seriously offended with my more thanirreverent, my downright insulting remark about one whom he so justly respected. i felt sorry for him, but thewheel of passion and pride was too incessantly at work to permit me to feel a single moment of remorse.what was it that made me so relish the pleasure of wrath, that when, for one instant, i happened to lose sightof my supposed grievance toward the yamabooshi, i forthwith lashed myself back into a kind of artificialfury against him. he had only accomplished what he had been expected to do, and what he had tacitlypromised; not only so, but it was i myself who had deprived him of the possibility of doing more, even formy own protection if i might bel

HELENA BLAVATSKY THE KEY TO THEOSOPHY

n, as free as possible from technicalities, to many whose attention has been awakened, but who, as yet, are merely puzzled and not convinced. some care has been taken in disentangling some part of what is true from what is false in spiritualistic teachings as to the postmortem life, and to showing the true nature of spiritualistic phenomena. previous explanations of a similar kind have drawn much wrath upon the writer's devoted head; the spiritualists, like too many others, preferring to believe what is pleasant rather than what is true, and becoming very angry with anyone who destroys an agreeable delusion. for the past year theosophy has been the target for every poisoned arrow of spiritualism, as though the possessors of a half truth felt more antagonism to the possessors of the whole t

and we believe neither in vicarious atonement, nor in the possibility of the remission of the smallest sin by any god, not even by a "personal absolute" or "infinite" if such a thing could have any existence. what we believe in, is strict and impartial justice. our idea of the unknown universal deity, represented by karma, is that it is a power which cannot fail, and can, therefore, have neither wrath nor mercy, only absolute equity, which leaves every cause, page 92 the key to theosophy- hp blavatsky.txt great or small, to work out its inevitable effects. the saying of jesus "with what measure you mete it shall be measured to you again" neither by expression nor implication points to any hope of future mercy or salvation by proxy. this is why, recognizing as we do in our philosophy the j

d the elect unto glory neither are any other redeemed by christ effectually called, justified, adopted, sanctified, and saved, but the elect only. the rest of mankind god was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice. this is what the able defender says. nor can we do any better than wind up the subject as he does, by a quotation from a magnificent poem. as he says: the exquisite beauty of edwin arnold's exposition of karma in the light of asia tempts to its reproduction here, but it is too long for quotation in full. here is a portion of it: karma-all

ernal and as surety sure, is fixed a power divine which moves to good, only its laws endure. it will not be despised of anyone; who thwarts it loses, and who serves it gains; the hidden good it pays with peace and bliss, the hidden ill with pains. it seeth everywhere and marketh all; do right-it recompenseth! do one wrong- the equal retribution must be made, though dharma tarry long. it knows not wrath nor pardon; utter-true, its measures mete, its faultless balance weighs; times are as naught, tomorrow it will judge or after many days* such is the law which moves to righteousness, which none at last can turn aside or stay; the heart of it is love, the end of it is peace and consummation sweet. obey. and now i advise you to compare our theosophic views upon karma, the law of retribution, a

members who fail to carry out its ideal should turn, after leaving the society, for sympathetic protection to our enemies, and pour all their gall and bitterness into their too willing ears! knowing that they will find support, sympathy, and ready credence for every accusation, however absurd, that it may please them to launch against the theosophical society, they hasten to do so, and vent their wrath on the innocent looking-glass, which reflected too faithfully their faces. people never forgive those whom they have wronged. the sense of kindness received, and repaid by them with ingratitude, drives them into a madness of self-justification before the world and their own consciences. the former is but too ready to believe in anything said against a society it hates. the latter-but i will

HINE P OVEN READY CHAOS

ogical- anxiety responses of heart rate, muscle tone and blood pressure. the body must be stilled by relaxation and pranayama. behavioural- what we must do (or more often, don t do. often, our obsessive behaviour is entirely inappropriate and potentially damaging to others. usually it does take other people to point this out. analytic techniques such as i ching or tarot may prove useful here. the wrath of the monster left me gasping and breathless, feeling trapped. all paths littered with broken glass. desperation drove me to a friend. there is magick enough in reaching out to ask another for help. an i ching reading suggested action and nonaction, negating the momentary trap of self-doubt. pranayama banished the physical tension (well, most of it. the monster shrank and skittered on spind

HP LOVECRAFT A DARK LORE

saw a sardonic smile behind the stained bushy whiskers. yes- he was really forming words, and i could grasp a fair proportion of them "poor matt- matt he allus was agin it- tried to line up the folks on his side, an' had long talks with the preachers- no use- they run the congregational parson aout o' taown, an' the methodist feller quit- never did see resolved babcock, the baptist parson, agin- wrath 0' jehovy- i was a mightly little critter, but i heerd what i heerd an, seen what i seen- dagon an' ashtoreth- belial an' beelzebub- golden caff an' the idols o' canaan an' the philistines- babylonish abominations- mene, mene, tekel, upharisn" he stopped again, and from the look in his watery blue eyes i feared he was close to a stupor after all. but when i gently shook his shoulder he turne

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

saw a sardonic smile behind the stained bushy whiskers. yes- he was really forming words, and i could grasp a fair proportion of them "poor matt- matt he allus was agin it- tried to line up the folks on his side, an' had long talks with the preachers- no use- they run the congregational parson aout o' taown, an' the methodist feller quit- never did see resolved babcock, the baptist parson, agin- wrath 0' jehovy- i was a mightly little critter, but i heerd what i heerd an, seen what i seen- dagon an' ashtoreth- belial an' beelzebub- golden caff an' the idols o' canaan an' the philistines- babylonish abominations- mene, mene, tekel, upharisn" he stopped again, and from the look in his watery blue eyes i feared he was close to a stupor after all. but when i gently shook his shoulder he turne

HP LOVECRAFT THE TOMB

shion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

too, the price of their service. but he was still content, for at one mighty venture he was to learn all. damnation, he reflected, is but a word bandied about by those whose blindness leads them to condemn all who can see, even with a single eye. he wondered at the vast conceit of those who had babbled of the malignant ancient ones, as if they could pause from their everlasting dreams to wreack a wrath on mankind. as well, he might a mammoth pause to visit frantic vengeance on an angleworm. now the whole assemblage on the vaguely hexagonal' pillars was greeting him with a gesture of those oddly carven sceptres and radiating a message which he understood "we salute you, most ancient one, and you, ran-dolph carter, whose daring has made you one of us" carter saw now that one of the pedestals

ISIS UNVEILED

onstrated in the dogma of the immaculate conception of the virgin mother of god; and a physical element equally proved in the fetish-worship of the holy livju of sts. cosmo and damiano at laemia, near naj; a successful traffic in which er-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of catholic writers to pour out their viob wrath in such sentences as these "in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutally indecent form of the lingam. the mahd-dma^ before casting slurs on a symbol whose profound metaphysical meaning is too much for the modem champions of that religion of sensualism par exedlsnee, roman catholicism, to grasp, they are in duty bound to destr

directed even against crowned digitizecoy google examples of papal vmjperation 7 heads fall about as harmlessly as the jovian lightnings of offenbach's cakkaa, borne turns about in powerless fury against the victimized jtrotigh of the emperor of russia the unfortimate bulgarians and servians. undisturbed by evidence and sarcasm, unbaffled by proof 'the lamb of the vatican' impartially divides his wrath between the liberals of italy "the impious whose breath has the stench of the sepulcher* the "schismatic russian sarmates" and the heretics and spirituidists "who worship at the bottomless pit where 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 t

all socrates might not be altogether fixed in hell" his benedictine editor criticises this too-benevolent father very severely. whoever doubts the christian charity of the church of rome in this direction is invited to peruse the cenmre of the sorbonne on marmontel's bsliaaire. the odium tiieolofficum blazes in it on the dark sky of orthodox theology like an aurora borealia the precursor of god's wrath according to the teaching of certain medieval divines. we have attempted in the first part of this work to show by historical examples how completely men of science have deserved the sting- ing sarcasm of the late professor de morgan, who remarked of them that "they wear the priest's cast-off garb, dyed to escape detection" the christian clergy are in like manner attired in the cast-off garb

suggestion of something approaching hell in the bible is gehenna or hinnom, a valley near jerusalem, where was situated tophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices to him her unbaptized children and sinning sons on the altar of 'eternal danmation! whence then did the divines learn so well the conditions of hdl, as 16. ckipt. dc, il p. 233. 17. mallet: northern antiquttitt, p. ms. digitizecoy google 12 kis unveiled actually to divide its tonnoits into two idiida, tbe poena damni and poena m u, tbe forme

r the purpose by the clergy was exorcized in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box "which he hod filled with the small bones ol dogs and cats; but seeing how the prince was deceived, he preferred confessing bis guilt to such blasphemous tricks. tlie prince said nothing, but continued for some time testing not the rehcs, hut his confessor and the vision-seers. their mock raptiu'es made him discover so thoroughly the gross imposi

doctrines* he nevertheless declared that for their superstition, idolatry and pride they had "to be detested, and, unless they improved, to be punished by divine judgment" this furnishes the clew to ^e sub- sequent policy of the christian church, even to our day. if the gentiles did not choose to come into the church, all that was divine in their philo- sophy should go for naught, and the divine wrath of god shoi^d be visited upon their heads. what effect this produced is succinctly stated by draper "no one did more than this father to bring science and religion into antagonism; it was mainly he who diverted the bibk from its true office a guide to purity of life and placed it in the perilous position of being the arbiter of human knowledge, an audacious tyranny over the mind of man. the

suggest that the hebrew nazars, the railing prophets of the 'lord' had been initiated into the so-called pagan mysteries, and belonged (or at least a majority of them) to the same lodge or circle of adepts as those who were considered idolaters that their 'circle of prophets' was but a collateral branch of a secret association, which we may well term 'international' what a visitation of christian wrath should we not incur! and still, the case looks strangdy suspicious. let us first recall to our mind that which ammianus marcellinus* and other historians relate of duius hystaspes. the latter, penetrating into upper india (bactriana, learned pure rites and stellar and cosmical sciences from 'brachmans' and communicated them to the magi. now hystaspes is shown in history to have crushed the m

is chari, his unalterable sweetness of disposition, do not fail him for one instant; he abandoned, at the age of twenty-nine, his father's court to become a monk and a beggar. and when he dies in the arms of his disciples, it is with the serenity of a sage who practised virtue all his life, and vbo dies convinced of having found the truth^ this deserved panqqrnc, fdiich occasioned des mousseaux's wrath, is no stronger than the one which i^boulaye himself pronounced "it is more than difficult" wrote the latter "to understand how men not assisted by revelation could have soared so high and approached so near the truth* curious that there should be so many lofty souls "not assisted by revelation! and why should any one feel surprised that gautama could die with philosophical serenity? as the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

atrem sed tyrannum, not a father, but a tyrant: and overcame despair by despair; death by death; hell by hell; and satan by satan (ferus in matth. 27: suffered actually all the torments of hell for our redemption, and descended into the heaviest that hell could yield; endured the torments of hell, the second death, abjection from god, and was made a curse; that is, had the bitter anguish of god s wrath in his soul and body, which is the fire that shall never be quenched. faith and doctrine (thomas rogers, london, 1629. jacob behmen produces some of these most stringent and dark shades in his profound mysticism although essentially christian. note. it is a great mistake to suppose that any of the egyptian hieroglyphics tell the stories of their religion. there are various series of hierogly

KETAB E SIYAH

is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head and spoke thus to his monstrous son "my son, my beloved gabriel, deny to this poor father in his

arth to yawn open, like a maw of blackest night, beneath the serpent-feet of the giant-father thus casting the beast into the heart of the earth and then, in mighty upheaval, crushed the skull of that titanic brute between the vast and ancient stones of the deeps of the inner earth. yet to those who would enjoin rebellion against him he grants them only the terrible fire 27 of his most formidable wrath. an evil reward, indeed! but to those who repent of their wrongs he is oft-forgiving and most merciful. yet he wrongs none by even a rice-husk such is his justice and benevolence. surely there can be no greater king' at these words my brother bowed his head, i thought, affirming the judicity of my speech. then turning his deceitful countenance to me again, surveying me with once-noble eyes

rity and mighty puissance that you sought to use as the tools of my destruction, then why did you ever hope to deceive him, surely a hopeless aspiration! yet if you seek to deceive him and if in such a gambit you were successful, far from invoking a perfect supremacy upon me, you would shatter into shards, an illusory instrument you sought to use against me and thus defeat yourselves, bringing my wrath upon you. thus have you brought nothing but ruin 38 upon yourselves and your dominions" having heard me speak thus, my ancient father shook his head, weighed down by sorrow and weariness, and then i knew nought but pity for a father betrayed by a son for indeed was the king of heaven, at that moment i beheld him, most pitiful. yet should the lord of infinitude be a thing to be pitied? shakin

nought but pity for a father betrayed by a son for indeed was the king of heaven, at that moment i beheld him, most pitiful. yet should the lord of infinitude be a thing to be pitied? shaking with grief he stepped forward and placed his hand upon my shoulder with tears upon his noble face. with a trembling voice he addressed me thus "satanael, my son, you are angry, indeed, most righteous is your wrath if you are free of guilt in this treason which your brothers prosecute you for. right are you to be irate at those who so wickedly abuse you if abused you be by their tongues. yet it serves you not to make such proud speeches when you should argue your defense and thus prove to us your innocence. until you have proved your case you must not admonish your brothers so. heed me! make your case

sh of black contempt. with eyes of chill adamant, i regarded him and my brothers, sickened to the nucleus of my being by the unworthy speeches of those hypocrites, seeking to win their base goals by a terrible betrayal that, i vowed with an oath, silent and powerful, they should ever rue until their fall. moved by anger, i spoke with a new voice, strengthened by fresh purpose and made terrible by wrath "my father, have you now appeased your conscience and satisfied your hosts with words that they need not doubt your justice in your dealing with this charge against eldest and noblest son who loved you more in a moment 40 than ever these black villains could even were they to endure for all time? for, my most beloved father, not for one instant can i contemplate that you might have spoken su

ose who would live follow me as i follow satan who has seen the way to new glories beyond the blind darkness of this eternal death of ours. follow and live, this i say. but to those who would stay, know this, i will return to this place and see it consumed in flame that my brother's new empire might rise from its ashes and embers just as new life is born from death after the fire's ravages and my wrath is hotter than flame. it shall consume you lovers of death and i shall rejoice in that destruction" and the host of my brothers paid heed to the speech of moloch, 46 some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of

become blind like the giants that you overcame by my permission and mandate, that i am the one true king and all that turns away from me is perverted and worthless. 61 so far i have been forgivng of these wrongs that you do me, grieving for your souls, knowing that you wrong only yourselves, but, i warn and advise you, persist not in this apostasy, seeking to oppose that which is fundamental. my wrath is terrible, indeed, and the damnation you would suffer is not a burden to be borne if its bearing can be avoided. if you would repent this heresy, going now upon your knees before me and you shall alleviate my wrath and my dealing with you shall be merciful. but cultivate this crime yet further and you shall forsake all clemency. i shall destroy you utterly, striking you down with a terribl

would suffer is not a burden to be borne if its bearing can be avoided. if you would repent this heresy, going now upon your knees before me and you shall alleviate my wrath and my dealing with you shall be merciful. but cultivate this crime yet further and you shall forsake all clemency. i shall destroy you utterly, striking you down with a terrible scourge. more dreadful than dragon-fire is the wrath of adonai yahweh, almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfe

with rebellion, contemptuous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your power is forever shattered and your kingdom shall fall to dust. this i have prophesied and thus it shall be. ruin is now your destiny and you have no power to prevent this. i fear not your empty wrath nor would beg your mercy. your arrogant deceit rings hollow and your words are more worthless than dust. heaven is falling down around you and you would cower behind your delusions, seeing magnificence in your aged mind when all about you is decay. i will never kneel to you because to do so would be degrading, like going on one's knees before a wretch, for wretch you are, adonai yahweh, and

is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head 77 and spoke thus to his monstrous son "my son, my beloved gabriel, deny to this poor father in h

arth to yawn open, like a maw of blackest night, 88 beneath the serpent-feet of the giant-father thus casting the beast into the heart of the earth and then, in mighty upheaval, crushed the skull of that titanic brute between the vast and ancient stones of the deeps of the inner earth. yet to those who would enjoin rebellion against him he grants them only the terrible fire of his most formidable wrath. an evil reward, indeed! but to those who repent of their wrongs he is oft-forgiving and most merciful. yet he wrongs none by even a rice-husk such is his justice and benevolence. surely there can be no greater king' at these words my brother bowed his head, i thought, affirming the judicity of my speech. then turning his deceitful countenance to me again, surveying me with once-noble eyes

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ful watch over our words and thoughts, and guard ourselves most strictly from even a momentary flash of irritability. with us, after our years of self-training, such a feeling passes so quickly that, though of course it is always undesirable, it may not previously have mattered very much; but now it becomes far more serious, for even its rapid passage may do considerable harm to the object of our wrath. 812. our relation with the angels 813. we must consider heedfully the relation with the angelic kingdom into which these higher degrees bring us, for it is a matter of the utmost importance. at the moment of his perfecting, there is attached to the sovereign prince of the rose-croix a splendid crimson angel- a being of beauty, dignity and power beyond the utmost stretch of our imagination

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

rse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group (119. lavey s apparent seriousness about ritual cursing is reflected in the liturgical text, invocation employed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulence into his (her) puny brain. i ca

LIBER 777

nd of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn

LIBER ALEPH

ension of truth, nor possibility of truth, only, if thou entrust this jewel unto them, they forthwith use it to thy loss and destruction. but they are ware of thine own love of truth, and thy respect thereunto, so therefore they tempt thee, flattering with their lips, that thou betray thyself to them. and they feign falsely, with every wile, and cast about for thy soul, until either in love or in wrath or in some other folly thereof, thou speak truth, profaning thy sanctuary. so was it ever, and herein i call to my witness samson of timmath, that was lost by this error. now for any woman, any lie sufficeth; and think not in thine extremity that truth is mighty, and shall prevail, as it does with any man, for with a woman her whole craft and device is to persuade thee of this, so that thou

ook of wisdom or folly 169 #m de formula femin (of the formula of woman) ow this is the right power and property of a woman, to arrange and to adjust all things that exist in their proper sphere, but not to create or to transcend. therefore in all practical matters is she of might and of wit to produce an effect consonant with her mood. and her symbol is water, that seeketh the level, whether for wrath, eating away the mountains (yet even in this making smooth the plains) or for love, in fecundity of earth. but it is the fire of man that hath heaved up those mountains, in huge turmoil. man them maketh mischief and trouble by his violence, be his will convenient to his environment, or antipathetic; but woman disturbeth by manipulation, adroit or sinister as her mood may be of order or of di

e is naught in that work, even as a man without hands in the shop of a carpenter; for she hath not the organism that might make use of this opportunity. of all this is she aware by her instinct, for her nature is to understand, even without knowledge; and if thou doubt herin the wisdom of thy sire, do thou seek out a woman (but with precaution) and affirm these my words. so shall she wax woundily wrath, and look grisly upon thee, proclaiming in a shrill voice her manifold excellences, which she hath, and concern the matter not a whit. n liber aleph vel cxi 170 #n verba magistri sui de femina (his master.s words concerning woman) f a thousand years it is nigh unto the fiftieth part, o my son, since i obtained favour in the light of a great master of the truth, whom men call allan bennett, s

pecial gift, and hath radiance of the light of my wisdom, and flameth, being the blood of my love of thee and of mankind. also, it is the word of my will, the charter of the liberty of my soul, and thine, and that of every man, and every woman; for we are stars. o my son, for many days was i silent, until thou wast fearful lest thou hadst, by ignorance or by inadvertance, enkindled the fire of my wrath. but i spake not, because i knew in my wisdom that thou must pass a certain ordeal of thine initiation by thine own virtue. for this cause i held aloof; but in my love i made a beginning of this letter, beholding thy triumph beforehand; and with prescience, divining thy next need, that is to say, this book of the words of my wisdom. b the book of wisdom or folly 205 zf de natura hujus episto

LIBER AZAZEL

estations on this plane are legion, i have been known to many, but understood by but a few. 17. the time of my full unveiling is fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, pr

LIBER CCC KHABS AM PEKHT

eld of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epistle was addressed to charles stansfeld jones (frater achad, who at the time crowley believed to be his magical son. t.s] liber ccc 2 quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down

LIBER CCXLII AHA

nts hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympa

LIBER CHANOKH

dem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo6 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan!.7 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover y

ahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with

nu. vaunala cahisa conusata das daox cocasa ol oanio yore vohima ol jizodyazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. el pataralaxa yolaci matabe nomiji mononusa olora junayo anujelareda. ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe ohyo! caosagonu! bajile madarida i zodirope cahiso darisapa! niiso! caripe ipe nidali! the thunders of judgement and wrath are numbered and are harboured in the north, in the likeness of an oak whose branches are 22 nests of lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions, and live sulphur mingled with poison. these be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as ma

ibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range14 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea. the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha d

waves and the waters, the king of the hosts of the sea. the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonusahi- toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;15 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. liber lxxxiv 33 the fourteenth key noroni bajihie pa

nth key ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasatax yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is .wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire oiad ouoaresa caosago: casaremeji laia

of the keys or calls is a phonetic rendition, inserting vowels where necessary according to the g.d. pronunciation rules. note that final .e.s are pronounced separately. the english translations have been slightly modified from those in the dee mss, in addition to the modernisation of spelling. 5: thus in equinox printing; in the dee mss and most other printed editions the word vonpho (vonupeho .wrath. appears at this point. this omission may derive from an error by crowley when copying the calls from g.d. mss, since it appears that in his enochian versions of the conjurations in the goetia (ca. 1903) he glosses calz (caelazod) as .firmament of wrath. rather than simply .firmament. 6: all other printed sources i have been able to consult (except those deriving from chanokh) give loholo. t

well have been using .with. to mean .by. or .among. rather than .when addressing. in sloane 3191, vooan is written with an a above the first o. 8: a doubtful modernisation; sloane 3191 has .a strong seething. 9: in sloane 3191, avavago is glossed simply .the thunders. in the eighth key; but in the fourth key it is glossed .thunders of increase (as opposed to coraxo .the thunders of judgement and wrath. in the tenth key. 10: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed .hands. in the first key (it is glossed .their heds. in sloane 3191, although in the line above the same gloss is liber lxxxiv 49 given for dazis. collal (colalala) is not elsewhere attested, but is glossed .sleues. in sloane 3191. 11:

LIBER CORDIS CINCTI SERPENTE

eyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. many things i beheld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one

LIBER CXCVII STORY OF SIR PALAMEDES

alamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den who

zes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 55 xxiii now still he holdeth argument .so grand a beast must house him well; hence, now b

d stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! o thou most desperate dupe that hell fs malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 67 xxix ha! but the good knight, striding forth from set.s abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dea

LIBER DCCCLX JOHN ST

destiny, or even the name of that 1 [death is represented by the hiereus, and life by the hegemon; they are identified with the greek god-forms of hades and demeter, with hermes and iacchus for invisible stations. t.s] liber dccclx 32 which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now th

LIBER DCLXXI VEL PYRAMIDOS

the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as changeful and selfish as the sea. i am under the shadow of the wings! i am a thing of vice and vanity. i am under the shadow of the wings! i am most violent and i vacillate, i am under the shadow of the wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death!

LIBER LIBERI VEL LAPIDIS LAZULI

on all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more reason together; let us enjoy! let us be ourselves, silent, unique, apart. 35. o lonely woods of the world! in what recesses will ye hide our love? 36. the forest of the spears of the most high is called night, and hades, and the day of wrath; but i am his captain, and i bear his cup. 37. fear me not with my spearmen! they shall slay the demons with their petty prongs. ye shall be free. 38. ah, slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let

LIBER LIBRAE

op the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed th

LIBER LXVII THE SWORD OF SONG

included in poet.s strictures. 145 150 155 160 165 170 175 180 ascension day 7 panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here.s just the chance you.d have! behold the warm sun tint with early gold yon spire: to-day.s event provide my text of wrath.ascension-tide! oh .tis a worthy day to wrest hate.s diadem from jesus. crest! ascends he .tis the very test by which we men may fairly judge, from the rough roads we mortals trudge or god.s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, in metaphysic.s stereoscope) but for the moment be denied a metaphysical inspection. bring out the antise

but a more vigorous artist. indignation of poet suppressed by yogi and philosopher alike. 38 the sword of song destroying passion, feeling, thought, the very practice you have sought unconscious, when you work the best, i carry on one step firm-pressed further than you the path, and you for all my trouble, comment .true .auto-hypnosis. very quaint!.53 no one supposes me a saint.54 some saints to wrath would be inclined with such a provocation pecked! but i remember and reflect that anger makes a person blind, and my own .chittam. i.d neglect. besides, it.s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense .i have this worthy evidence that things are real, since i cease the painter.s ecstasy of peace, and find them all unchanged. to-day i cannot brush

teristics .listen to the jataka. said the buddha. and all they gave ear .long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu. r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as th

ckals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide .to destroy it i am come. he said. and through he passed out therewithal, yet .twas his home until he had attained. so at last he came to a river, and sailing to its source he found

LIBER LXXVIII

ward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole somethi

with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate$ and h. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunken-ness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels lahlm and hawhj rule. a description of the cards of the taro 35 xxxiii the lord of sw

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

om literary sources. the icelandic skald sighvatr thordarson composed verses about his journey to vastergotland, sweden, circa 1017, gathered under the title austrfararvisur. often the pagan swedes refused hospitality, and in one verse this refusal is explicitly linked to the alfablot that is going on inside. the verse says that it was an old woman who denied entry, and that she was afraid of the wrath of odin. deities, themes, and concepts 53 this would appear to associate a cult of the elves explicitly with the gods. kormaks saga, chapter 22, has the prophetess thordis give advice to thorvard, who was wounded in a duel with kormak and seeks to be healed. he must get a bull slain by kormak, pour its blood on a hill inhabited by elves, and prepare a feast for them out of the slaughtered me

es an era of peace in his land, ridding it of theft, and to test this peace he hangs a heavy golden arm ring at a crossroads. fearful of his authority, no thief dares take it, and he derives great fame from this act. saxo tells us that this period coincides with christ fs stay on earth, and it is ended when a wicked woman urges her son to steal the arm ring, and then, trying to hide from frodi fs wrath in the form of a sea cow, she gores and kills him. to forestall the possibility of rebellion or invasion, the danes conceal frodi fs death, embalm the body, and carry it about in a cart for three years before finally burying it. this story bears close similarity to snorri fs account of the death of frey in ynglinga saga, since frey fs death also is concealed for three years, during which tim

heir fear, thor relents, and in compensation he takes thjalfi and roskva, and they have been his servants ever since. although most of the attention paid to this story has focused on the revival of the goats, i believe that a far more important aspect is the relationship between humans and gods. because of a failure to carry out a ritual properly, the god is angry, and the humans rightly fear his wrath. but when they beg for mercy he grants it, and the result is a closer relationship between the humans and the gods. thjalfi accompanies thor on the next leg of the journey, which is to the land of the giants, and he carries thor fs pack. when utgarda-loki calls for demonstrations of skill or ability, thjalfi, gthe swiftest of all humans, h proposes a footrace. he loses three heats to utgarda

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

soil, cultivate herbs for healing, study the stars, establish rational forms of government, and become conversant with the sacred mysteries. among the mayas, quetzalcoatl, the savior-god (whom some christian scholars believe to have been st. thomas, issued from the waters and, after instructing the people in the essentials of civilization, rode out to sea on a magic raft of serpents to escape the wrath of the fierce god of the fiery mirror, tezcatlipoca. may it not have been that these demigods of a fabulous age who, esdras-like, came out of the sea were atlantean priests? all that primitive man remembered of the atlanteans was the glory of their golden ornaments, the transcendency of their wisdom, and the sanctity of their symbols--the cross and the serpent. that they came in ships was so

believes that the egyptian myth of isis had a historical basis among the mayas of central america, where this goddess was known as queen moo. in prince coh the same author finds a correspondence to osiris, the brother-husband of isis. le plongeon's theory is that mayan civilization was far more ancient than that of egypt. after the death of prince coh, his widow, queen moo, fleeing to escape the wrath of his murderers, sought refuge among the mayan colonies in egypt, where she was accepted as their queen and was given the name of isis. while le plongeon may be right, the possible historical queen sinks into insignificance when compared with the allegorical, symbolic world virgin; and the fact that she appears among so many different races and peoples discredits the theory that she was a h

he figure also descends a thread, to the end of which is fastened a pair of scales, to denote the exactitude of nature in her weights and measures. isis is often represented as the symbol of justice, because nature is eternally consistent. click to enlarge thoth, the dog-headed. from lenoir's la franche-maconnerie. aroueris, or thoth, one of the five immortals, protected the infant horus from the wrath of typhon after the murder of osiris. he also revised the ancient egyptian calendar by increasing the year from 360 days to 365. thoth hermes was called "the dog-headed" because of his faithfulness and integrity. he is shown crowned with a solar nimbus, carrying in one hand the crux ansata, the symbol of eternal life, and in the other a serpent-wound staff symbolic of his dignity as counselo

ent was crucified; and the last seventh, there were painted deserts, or wildernesse, in the midst whereof ran many fair fountains, from whence there issued out a number of serpents, which ran up and down here and there. upon the first of the leaves, was written in great capital letters of gold, abraham the jew, prince, priest, levite, astrologer, and philosopher, to the nation of the jews, by the wrath of god dispersed among the gauls, sendeth health. after this it was filled with great execrations and curses (with this word maranatha, which was often repeated there) against every person that should cast his eyes upon it, if he were not sacrificer or scribe "he that sold me this book knew not what it was worth nor more than i when i bought it; i believe it had been stolen or taken from the

d been hanged and his decapitated, quartered, and disemboweled body lay at their feet. the title page reproduced above was used by ralegh's political foes as a powerful weapon against him. they convinced james i that the face of the central figure upholding the globe was a caricature of his own, and the enraged king ordered every copy of the engraving destroyed. but a few copies escaped the royal wrath; consequently the plate is extremely rare. the engraving is a mass rosicrucian and masonic symbols, and the figures on the columns in all probability conceal a cryptogram. more significant still is the fact that the page facing this plate is a headpiece identical with that used in the 1623 folio of "shakespeare" and also in bacon's novum organum. next: the cryptogram as a factor in symbolic

sickle the shining one reaped the earth. this is a symbol of the initiator releasing into the sphere of reality the higher natures of those who, symbolized by ripened grain, have reached the point of liberation. and there came another angel (bo tes--death--also with a sickle (karma, who reaped the vines of the earth (those who have lived by the false light) and cast them into the winepress of the wrath of god (the purgatorial spheres. the fifteenth to eighteenth chapters inclusive contain an account of seven angels (the pleiades) who pour their vials upon the earth. the contents of their vials (the loosened energy of the cosmic bull) are called the seven last plagues. here also is introduced a symbolic figure, termed "the harlot of babylon "which is described as a woman seated upon a scarl

MASTERING WITCHCRAFT

power. the loving cup most philters partake of this second definition. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of the chalice was rather more

if he happens to harbour a secret and maybe unconscious fear of the occult and discovers your puppet labeled with his name and gashed through the heart, the spell could very well misfire and, far from summoning desire, more likely engender a hearty loathing in him for you, your client, and the entire unholy business. amatory magic is a very touchy business, in many ways much more so than works of wrath and chastisement, hexing, and the like. the second, less obvious but far more important reason for concealment is one which may not occur to you as a beginner witch but would leap to the mind of an old pro immediately: should your victim himself turn out to be a dabbler in the black arts, or indeed intimate with one such as yourself who is, it would be a comparatively easy operation for him

o the general principles of witchcraft, the means used for effecting destructive ends is exactly the same as those used for constructive purposes. the only difference lies in the magical intent and symbolism involved. the medium for the transmission of power remains exactly the same of course, namely, the deep minds of both parties concerned. the type of power to be raised for these operations of wrath and chastisement can take two forms: a binding, inhibitory power for inducing inertia or "tying someone's hands- this pertains to saturn; and a scorching, blasting power for blighting and burning (which is what people generally mean by a curse- this pertains to mars. those spells of a saturnian nature make use of the same symbolism you have already encountered in the last chapter, namely tha

cifying nothing more than misfortune and misery. others relish the graphic approach, revelling in a description of the torments they are about to unleash. the choice of approach is yours; however, i would counsel you to suit the approach to the victim. above all, you don't want to be laughed at. this process of confrontation of the victim should then immediately be followed up with your ritual of wrath and chastisement unless, of course, you have sufficiently developed your powers to inflict a curse immediately without further ado. at this stage, however, this is highly unlikely. that kind of ability one is either born with or acquires only after years of practice. in order to make your curse into something more than an empty threat, you are going to have to build a dark current or vortex

always be accomplished at one sitting. it can be a work of some days at least, and because of the caustic energies it deals with and the harm they can quite obviously inflict on the user himself, it is not to be lightly embarked upon. this without even taking into consideration the possibility of the return current should the victim be adequately protected. before embarking upon any operation of wrath and chastisement, truly calling as it does upon the powers of fire and darkness, make very, very sure in your own mind that the risk is worth taking. only a mind in which no qualms or second thoughts are present can house and effectively manipulate the requisite forces. one of the simplest ways of setting the dark current in motion by yourself alone is the time-honoured black fast method. ev

t cases this would be sometime during the early hours of the morning. you must begin the first of this series of bewitchments, as with your black fast, on or just after the new moon, that period of the lunar month known in the craft as the dark of the moon. every night, at exactly the same time if you can manage it, cast a floor triangle similar to the one in chapter 4, using a martial incense of wrath and chastisement in the thurible; on your altar should be a phial of your sabbat oil (see last part of chapter 7 for this, your lamps of art, and of course your chalice; the cord, athame, and workbook should be present as usual. depending on the nature of the operation, one of saturnian binding or martial destruction, surround your altar triangle with a circle of cypress twigs, marble gravey

blazing torch. in his right hand he bears either a flaming sword, a trident, or, alternatively, supports an immense burning staff of gold entwined with serpents and ivy and surmounted by a great gleaming pinecone: the lord of misrule! with his coming, give full play to all the rage and torment within you. feel the fiery blood of anger coursing through your veins! allow yourself to be possessed by wrath and fury as you again perform your circumambulations widdershins, anticlockwise! then take your scarlet candle in your right hand, and with your left begin to anoint it with sabbat oil. start at the centre of the candle and work first up, then down, up again and then down again. keep this up for a full five minutes. it is the most important part of the spell. with each stroke, you should cha

d fears of the dark, the deserted churchyard by night, the opening tomb, and the thing in the cellar' all the horrors and bugbears that you can conjure up from your worst childhood fantasy should be pressed into service here, must be dredged up and put to use in initiating the dark vortex! the floor triangle should be drawn in the usual manner, save for your altar decorations. a saturn incense of wrath and chastisement should burn in your thurible. repeat your conjuration to the four quarters, tracing a circle cross such as you used in your necromancy ritual at the four quarters with your athame, the symbol of death! here is the incantation: agency of ineffable name and vast strength! ancient, dark one; thou cold, barren, mournful and pernicious! thou whose word is as stone and whose life

u have already encountered. the square of mars 11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15 (the numbers in each line, vertical or horizontal, add up to 65) on a tuesday night, when the moon is waning, take your exorcised talisman square and divide it up into twenty-five compartments, five down, five across, with pen and ink of art. in your thurible, burn a martial incense of wrath and chastisement (see the last section of this chapter) now devise a jingle, phrase, or word for yourself which you feel suitably represents the power of war and destruction in your mind. again, it can be a list of the names of war gods from a variety of pantheons such as "thunor, balor, ares, mars" or a name of the horned one himself such as "barabbas, barabbas" or the old witch curse "rent

m, however, with two points aloft, signifies either the horns of cernunnos or, more properly, man dominated by the power of the four magical elements, as opposed to dominating them (one point aloft. it should be used for cursing. first, obtain a reasonably recent photograph of your victim. now on a night when the moon is waning, preferably in its darkest quarter, cast a circle using an incense of wrath in your thurible. on the altar, place your athame, fire, water, lamps of art, pen and ink of art, and wand. in the altar triangle, the photograph. now, approaching the altar and facing north, state the purpose of the magical work you are about to perform as concisely and forcefully as you can, calling upon and visualizing intensely cernunnos or nocticula-hecate, depending on whether the magi

consider the possibility of magical reprisals, should you be found out. as i mentioned at the beginning of chapter 5, your occult activities never go by completely unnoticed. it is my belief that "something" if not someone is always alerted whenever occult balances are tipped one way or another by the considered use of witch power by an individual or group. the barabbas spell here is a ritual of wrath and chastisement passed down to us originally by the witches of medieval spain. it is a conjuration of the horned one, using his christianized titles "barabbas "satanas" and "the devil" in his destructive aspect, cernunnos could well be allied with those images, although nothing like the usual christian theological background for his existence is accepted by present-day members of the craft

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

n the manner of performing the operations, i am at length determined to make thee a partaker in the secrets of which i have particular knowledge, unknown to this day unto the generality of men; but, nevertheless, only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will cry for vengeance unto god, and in the end thou and thine shall feel the just wrath of an offended deity. however, god not having forbidden honest and lawful pleasures, thou mayest perform boldly the operations which follow, it being always especially necessary to distinguish between the good and the evil, so as to choose the former and avoid the latter, which is why i command thee to be attentive to all that is contained in this my testament. book one page 43 chapter ix. o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

m they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the gospel of st. john. figure 27. the third pentacle of mars. it is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of god the all powerful are therein expressly marked. editor s note. the letters of the names eloah and shaddai. in the center is the great letter vau, the signature of the qabalistic microprosopus. around is the versicle from psalm lxxvii 13 "who is so great a god as our elohim" figur

8. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou this pentacle upon virgin parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt go upon the lion and added, the young lion and the dragon shalt tho

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that did cast the devil& all disobedient angels out of heaven into hell that thou thief return immediately& restore the goods again which thou hast stolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin macke

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

snake, under the guise of catholicism,rose up to destroy them, en masse. the eves have never been forgiven for their aban-donment of the alien hegemony. their decision sealed their fate. that the compilers ofthe old testament and the creators of the anthrocentric, monotheistic religions pro-pound the subservience of woman should be enough proof of whom they serve. thefollowing passage reveals the wrath of the atlanteans, not only toward their firstborn, but also toward the eves:because thou hast done this, though art cursed above all cattle, and above every beast of thefield; upon thy belly shalt thou go, and dust shall you eat all the days of thy life (genesis 3:14) in eve s scene at the treenothing is said to indicate that the serpent who appeared andspoke to her was a deity in his own r

very reluctant to accept; atomic energy wasindeed known and used in the days of old.researchers and authors, v aldamar v alerian, charles berlitz, j. j. hurtak, and davidhatcher childress, relate hundreds of accounts such as this in their pivotal works.in the account of the destruction of sodom and gomorrah, the fleeing prophet, lot, istold by the angels of the lord not to turn back, because the wrath of the lord wascoming to that place. lots wife does look back and is straightaway turned into what isdescribed as a pillar of salt. but this is a mistranslation. the word is more like ourenglish vapor. add to these the accounts of the walls of jericho, or the story in exo-dus of the ten plagues, not to mention the entire books of job, isaiah, ezekiel, andrevelation, which are full of catastr

rd wascoming to that place. lots wife does look back and is straightaway turned into what isdescribed as a pillar of salt. but this is a mistranslation. the word is more like ourenglish vapor. add to these the accounts of the walls of jericho, or the story in exo-dus of the ten plagues, not to mention the entire books of job, isaiah, ezekiel, andrevelation, which are full of catastrophe and godly wrath. with all this and an endlessamount more, it becomes practically and rationally irrefutable that a war of the godsdid indeed take place in pre-diluvian times, when ferocious weaponry was possessedand used by both sides.there is good reason to believe that the terms sodom and gomorrah originallyreferred to atlantis (appalachia) and lemuria.then the lord rained upon sodom and upon gomorrah bri

MICHAEL W FORD THE VAMPIRE GATE

- drains from ego and builds the essence of self from a conscious level. non-devouring (self work- consciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions, wrath and sexuality. devouring- draining through sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction towards your target, think of the horrifying form you will take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out in that form. non-devouring (sel

MORALS AND DOGMA

ne. jericho fell, when _seven_ priests, with _seven_ trumpets, made the circuit of the city on _seven_ successive days; once each day for six days, and _seven_ times on the seventh "the _seven_ eyes of the lord" says zechariah "run to and fro through the whole earth" solomon was _seven_ years in building the temple _seven_ angels, in the apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. the scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven_ thunders uttered their voices _seven_ angels sounded _seven_ trumpets _seven_ lamps, of fire, the _seven_ spirits of god, burned before the throne; and the lamb that was slain had _seven_ horns and _seven_ eyes. eight is the firs

s of the battle-field are echoed in sighs of bereavement from thousands of desolated hearths. there is a skeleton in every house, a vacant chair at every table. returning, the soldier brings worse sorrow to his home, by the infection which he has caught, of camp-vices. the country is demoralized. the national mind is brought down, from the noble interchange of kind offices with another people, to wrath and revenge, and base pride, and the habit of measuring brute strength against brute strength, in battle. treasures are expended, that would suffice to build ten thousand churches, hospitals, and universities, or rib and tie together a continent with rails of iron. if that treasure were sunk in the sea, it would be calamity enough; but it is put to worse use; for it is expended in cutting in

, upon the earth, have flocked up toward the eternal throne of god, to receive his judgment? the religion of love proved to be, for seventeen long centuries, as much the religion of hate, and infinitely more the religion of persecution, than mahometanism, its unconquerable rival. heresies grew up before the apostles died; and god hated the nicolaitans, while john, at patmos, proclaimed his coming wrath. sects wrangled, and each, as it gained the power, persecuted the other, until the soil of the whole christian world was watered with the blood, and fattened on the flesh, and whitened with the bones, of martyrs, and human ingenuity was taxed to its utmost to invent new modes by which tortures and agonies could be prolonged and made more exquisite "by what right" whispers the voice "does thi

dona, under another name, worshipped with the old pagan ceremonies and ritualistic formulas. it is the statue of olympian jove, worshipped as the father, in the christian church that was a pagan temple; it is the statue of venus, become the virgin mary. for the most part, men do not in their hearts believe that god is either just or merciful. they fear and shrink from his lightnings and dread his wrath. for the most part, they only _think_ they believe that there is another life, a judgment, and a punishment for sin. yet they will none the less persecute as infidels and atheists those who do not believe what they themselves imagine they believe, and which yet they do _not_ believe, because it is incomprehensible to them in their ignorance and want of intellect. to the vast majority of mank

s chastisements, which are by his universal law only the consequences of our acts, we may be profited; and that he could not show so much love for his creatures, by leaving them unchastened, untried, undisciplined. we have faith in the infinite; faith in god's infinite love; and it is that faith that must save us. no dispensations of god's providence, no suffering or bereavement is a messenger of wrath: none of its circumstances are indications of god's anger. he is incapable of anger; higher above any such feelings than the distant stars are above the earth. bad men do not die because god hates them. they die because it is best for them that they should do so; and, bad as they are, it is better for them to be in the hands of the infinitely good god, than anywhere else. darkness and gloom

the middle ages called the elementary matter of the great work. the gnostics held that it composed the igneous body of the holy spirit; and it was adored in the secret rites of the sabbat or the temple, under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes. there is a life-principle of the world, a universal agent, wherein are two natures and a double current, of love and wrath. this ambient fluid penetrates everything. it is a ray detached from the glory of the sun, and fixed by the weight of the atmosphere and the central attraction. it is the body of the holy spirit, the universal agent, the serpent devouring his own tail. with this electro-magnetic ether, this vital and luminous caloric, the ancients and the alchemists were familiar. of this agent, that phase o

MOTTA MARCELO THE COMMENTARIES OF AL

bs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. a hermit is one who dwells isolated in the desert, exactly as a soul, a star (not all stars, however; see liber aleph, 144) or an electron in the wilderness of space-time. the doctrine here put forth is that the initiate cannot be polluted by any particular environment. he accepts and enjoys everything that is proper to his nature. thus, a man's sexual character is one form of his self-expr

monks hunt in packs "beasts of women: this curious expression must not be interpreted as derogatory to womanhood. every woman is a star "beasts of women" does not mean "bestial women" see verse 70. there is a technical meaning, and it must be left to the "right ingenium" of the advanced philosophus "beware lest any force another" beware of interfering with each other's true will "the day of your wrath: see liber vii, vii, vv. 29-39. 25. ye are against the people, 0 my chosen! by "the people" is meant that canting, whining, servile breed of whipped dogs which refuses to admit its deity. the mob is always afraid for its bread and butter when its tyrants let it have any butter- and now and then the bread has 60% substitutes of cattle- fodder. so, being afraid, it dare not strike. and when th

t, lawyer, or social censor knit his brows to devise him a new tamer's trick; once and for all the tradition is broken; vanished the vogue of bowstring, sack, stoning, nose-slitting, belt-buckling, cart's tail-dragging, whipping, pillory posting, walling-up, divorce court, eunuch, harem, mind-crippling, house-imprisoning, menial-work-wearying, creed stultifying, social-ostracism-marooning, divine-wrath-scaring, and even the device of creating and encouraging prostitution to keep one class of women in the abyss under the heel of the police, and the other on its brink, at the mercy of the husband's boot at the first sign of insubordination or even of failure to please. man's torture-chamber had tools inexhaustibly varied; at one end murder crude and direct to subtler, more callous, starvatio

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark v

sail, when agamemnon, the commander-in-chief, had the misfortune to kill accidentally a stag which was grazing in a grove, sacred to artemis. the offended goddess sent continuous calms that delayed the departure of the fleet, and calchas, the soothsayer, who had accompanied the expedition, declared that nothing less than the sacrifice of agamemnon's favorite daughter, iphigenia, would appease the wrath of the goddess. at these words, the heroic heart of the brave leader sank within him, and he declared that rather than consent to so fearful an alternative, he would give up his share in the expedition and return to argos. in this dilemma odysseus and other great generals called a council to discuss the matter, and, after much deliberation, it was decided that private feeling must yield to t

means of this useful element. he was universally honoured, not only as the [98]god of all mechanical arts, but also as a house and hearth divinity, who exercised a beneficial influence on civilized society in general. unlike the other greek divinities, he was ugly and deformed, being awkward in his movements, and limping in his gait. this latter defect originated, as we have already seen, in the wrath of his father zeus, who hurled him down from heaven[35] in consequence of his taking the part of hera, in one of the domestic disagreements, which so frequently arose between page 106 this royal pair. hephastus was a whole day falling from olympus to the earth, where he at length alighted on the island of lemnos. the inhabitants of the country, seeing him descending through the air, received

estes they constantly held up a mirror to his horrified gaze, in which he beheld the face of his murdered mother. page 156 these divinities were also called eumenides, which signifies the "well-meaning" or "soothed goddesses" this appellation was given to them because they were so feared and dreaded that people dared not call them by their proper title, and hoped by this means to propitiate their wrath. in later times the furies came to be regarded as salutary agencies, who, by severely punishing sin, upheld the cause of morality and social order, and thus contributed to the welfare of mankind. they now lose their awe-inspiring aspect, and are represented, more especially in athens, as earnest maidens, dressed, like artemis, in short tunics suitable for the chase, but still retaining, in t

, in which flowers were used profusely in adorning houses, streets &c, and were worn by young girls in their hair. flora, who typified the season of spring, is generally represented as a lovely maiden, garlanded with flowers. robigus. in opposition to flora we find an antagonistic divinity, called robigus, a worker of evil, who delighted in the destruction of the tender herbs by mildew, and whose wrath could only be averted by prayers and sacrifices, when he was invoked under the title of averuncus, or the avertor. the festival of robigus (the robigalia) was celebrated on the 25th of april. pomona. pomona was the goddess of orchards and fruit-trees, who, according to ovid, cares not for woods or streams, but loves her gardens and the boughs that bear the thriving fruit. page 211 pomona, wh

ason rushed forward and slew him. then, according to a preconcerted signal, he held aloft a lighted torch, whereupon the argonauts attacked the colchians, put them to flight, and entirely defeated them. the argonauts now returned to their ship, when the prophetic board from the dodonean oak thus addressed them "the cruel murder of absyrtus was witnessed by the erinyes, and you will not escape the wrath of zeus until the goddess circe has purified you from your crime. let castor and pollux pray to the gods that you may be enabled to find the abode of the sorceress" in obedience to the voice, the twin-brothers invoked divine assistance, and the heroes set out in search of the isle of circe. they arrive at the island of circe..the good ship argo sped on her way, and, after passing safely thro

hich he meditated against her. he used all his persuasive powers in order to induce her to consent to his union with glauce, assuring her that his affection had in no way diminished, but that for the sake of the advantages which would thereby accrue to their children, he had decided on forming this alliance with the royal house. though justly enraged at his deceitful conduct, medea dissembled her wrath, and, feigning to be satisfied with this explanation, sent, as a wedding-gift to her rival, a magnificent robe of cloth-of-gold. this robe was imbued with a deadly [232]poison which penetrated to the flesh and bone of the wearer, and burned them as though with a consuming fire. pleased with the beauty and costliness of the garment, the unsuspecting glauce lost no time in donning it; but no s

ade prisoner by odysseus. the boundless treasures of the wealthy trojan king fell into the hands of the greek heroes, who, after having levelled the city of troy to the ground, prepared for their homeward voyage. return of the greeks from troy. during the sacking of the city of troy the greeks, in the hour of victory, committed many acts of desecration and cruelty, which called down upon them the wrath of the [305]gods, for which reason their homeward voyage was beset with manifold dangers and disasters, and many perished before they reached their native land. nestor, diomedes, philoctetes, and neoptolemus were among those who arrived safely in greece after a prosperous voyage. the vessel which carried menelaus and helen was driven by violent tempests to the coast of egypt, and only after

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

nation laid upon them by the church. when the bishop of winchester stepped in in 1425, it was not as a pastoral figure but as a holder of temporal power. it was only following the reformation and the dynastic changes that freemasons not only the scots but the english as well because they remained faithful to the catholic religion, or at least maintained traditional rites and customs, incurred the wrath of the anglican clergy. later we will see how they skirted this danger by creating the grand lodge of london in 1717. the masonic bond outside of those connected to religious orders, guilds and brotherhoods alike retained a local character because of the way they originated. their organizations and activities were confined to particular cities, which was as true for the companies or brotherh

NECRONOMICON ALAZIF

waste has seen their passing, the timeless citadel upon the cloud-vieled heights of unknown kadath beareth their mark. wantonly the old ones trod the ways of darkness and their blasphemies were great upon the earth; all creation bowed beneath their might and knew them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury agai

PHILIP NEIL MYTHS LEGENDS EXPLAINED

on, are opposed by the ajogun or malevolent gods, such as iku (death) and arun (disease. in the endless cosmic struggle between good and evil, one of eshu s key roles is to trick the ajogun. but like the norse god loki (see pp. 69, eshu is related to the ajogun as well as the orisha, forming a link between them; and like loki, he has sometimes been wrongly identified with the christian devil. the wrath of the tester of humanity ajogun can be turned aside by sacrificing to eshu, and his role might be best expressed as god of fate. eshu tests human beings to discover their true nature. if they resist temptation, he rewards them; if they give in, he punishes them. a shango staff doubleheaded ax a symbol of thunder eshu throws a stone today and kills a bird yesterday yoruba poem transformation

to have been produced by the arctic chukchi (luorovetlan people. however, its depiction of the arctic cosmos includes other groups with whom the chukchi share physical, cultural, and linguistic affinities their siberian neighbors the koryak, and the inuit, who in the bering strait are more properly termed yup ik. sedna, inuit goddess of the sea sedna was an inuit girl who encountered her father s wrath when she refused all human suitors, married a dog, and gave birth to puppies. horrified, her father threw her into the sea and cut off her fingers when she tried to climb back into his boat. so sedna sank to the seabed where she became a powerful spirit, and her severed fingers became the first seals. as mistress of the sea, sedna is vital to human survival. but her father s harsh treatment

PROMETHEUS

realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods in the apportionments of the sacrifice to aide them. this incurred the wrath of zeus who had him chained to mount caucasus and sent the gigantic kaukasian eagle to feed on his ever-regenerating liver. many generations later herakles freed him from this torture. parents (1) iapetos& klymene (theogony 507, works& days 54, hyginus fab 142 (2) iapetos& asia (apollodorus 1.8 (3) iapetos (quintus smyrnaeus 10.190, diodorus siculus 5.67.1 (4) themis (prometheus bound 8& 211

valiant son of shapely-ankled alkmene, slew; and delivered the son of iapetos from the cruel plague, and released him from his affliction- not without the will of olympian zeus who reigns on high, that the glory of herakles the theban-born might be yet greater than it was before over the plenteous earth. this, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because prometheus matched himself in wit with the almighty son of kronos. for when the gods and mortal men had a dispute at mekone, even then prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of zeus. before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for zeus h

cunning trick `zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids' so he said, thinking trickery. but zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. with both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. but zeus who drives the clouds was greatly vexed and said to him `son of iapetos, clever above all! so, sir, you have not yet forgotten your cunning arts' so spake zeus in anger, whose wisdom is everlasting; and

rstood -works& days 42-89 "deukalion was the son of prometheus and pronoia, hesiod states in the first catalogue -the catalogues of women& eoiae frag 1 (from scholiast on apollonius rhodius arg. iii.1086 "against the wise prometheus bitter-wroth the sea-maids [nereides] were, remembering how that zeus, moved by his prophecies, unto peleus gave thetis to wife, a most unwilling bride. then cried in wrath to these kymothoe 'o that the pestilent prophet [prometheus] had endured all pangs he merited, when, deep-burrowing, the eagle tare his liver aye renewed -quintus smyrnaeus 5.334 "and there [depicted on the shield of eurypylos son of herakles, at the world's end, were kaukasos' long glens, where herakles, rending prometheos' chains, and hurling them this way and that with fragments of the ro

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

is in keter of arich. it is for this reason that they are called the thirteen attributes of mercy. because they are higher than chochmah of arich which, as mentioned above (in ch. 32) is the source of the laws of the torah, they therefore have the ability to overturn a divine decree from harshness to leniency, through mercy. this is how moshe was able to arouse g-d s mercy, and appease g-d in his wrath against the jewish people. it was specifically by appealing to g-d s mercifulness as exemplified by these thirteen attributes of mercy. the eighth and the thirteenth attributes, notzer and v nakeh, are called mazalot. the hebrew word mazal comes from the root nozel which means "to flow down. they have this name because it is from these two attributes that influence flows down to chochmah and

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

circumcise himself, he consulted with einar, eshkol, and mam-re. einar said, gyou will make yourself a cripple. the relatives of the kings you killed will come and kill you. h (another opinion: einar told him, gyou fre already 99 years old; why subject yourself to this pain? h) eshkol said, gyou are old; if you cut yourself you will bleed to death. h (another opinion: eshkol said, gwhy arouse the wrath of your enemies [who oppose doing anything that promotes divine consciousness? h) mam-re said, gyour g-d stood by you in the fiery furnace, in the famine, in your war against the kings, and if he asks you to circumcise yourself you won ft listen? h10 mam-re: mem-mem-reish-alef= 40+ 40+ 200+ 1= 281. 280 signifies, as we saw, the states of gevurah, which seek to couple and thereby be sweetened

e of g-d fs withdrawal of some manifestation of his love because of our unworthiness. this lets us know that we have to be serious about our commitment to g-d fs calling. this is also [gives us] the mystical meaning of the verse, gi am disgusted with my life because of the hittite girls. h4 rebecca said this to isaac about esau fs wives. it was her reason for sending jacob away (safe from esau fs wrath after rebecca and jacob tricked him out of isaac fs blessings) to her family in aramea to find a wife[ gmy life h alludes to] isaac, who was the end [keitz] of the glive one h [chai, i.e, yesod[ ghittite h alludes to] the letter chet and the left channel of the [male reproductive organ, associated with] yesod. as we have seen previously, the male reproductive organ is called gthe live one h

o longer necessary for him to do the same inasmuch as the sin had already been rectified by hur. but he erred in this. therefore it is written, gand g-d was angry at aaron, and sought to wipe him out, h7 and death was decreed on his sons. as it is written, gand [g-d] intended to wipe them out [and would have done so] were it not that moses, his chosen [stood before him in the breech to return his wrath from destroying. h8 nonetheless, greturning wrath h implies that the wrath had already had some effect, 4 exodus 32:1. 5 sanhedrin 7. 6 exodus 32:5. 7 deuteronomy 9:20. 8 psalms 106:23. the arizal on parashat vaeira 3 and this was indeed the case here. our sages state that g ewiping out f implies destroying progeny, h9 and moses f prayers turned back half of the decree. thus, of aaron fs fou

ng their father fs sin of not opposing idolatry at all costs. still, they would not have been liable to death by burning on account of their sin alone, but [being aaron fs sons] they were liable to be burnt on account of his sin in not submitting himself to be burnt [in the incident of the golden calf. the combination of both [their own sin and their father fs] caused their death, and thus g-d fs wrath found its place to rest. in the case of elazar and itamar, however, who did not sin, moses f prayer was effective. understand this, as well: just as haran was burnt and died during the lifetime of his father, terah, so did nadav and avihu die during the lifetime of their father, aaron, by fire. after aaron died he was reincarnated as yaavetz, who is mentioned in the book of chronicles.11 the

certainly an act of gevurah, and is therefore executed by the archangel gabriel. however, g-d also tells gabriel to use the ink to gmark a sign on the foreheads of the men who sigh and moan for all the abominations done within [the city] h and not to gapproach any man upon whom is the sign. h thus, the ink-sign is also evinces gevurah, here in the sense of grestraint h of the execution of g-d fs wrath. keset: kuf-samech-tav= 100+ 60+ 400= 560. also, of the time when evil is ascendant it is written: ginstead of barley, may stinkweed grow. h3 this is the principle of the name elokim spelled out with the letter yud plus unit-value for the eight letters of the spelling-out. the name elokim signifies g-d fs attribute of judgment. when the name elokim is spelled out using a yud to spell out the

lluded to in the word yabok, whose numerical value [112] is the same as the combined numerical values of the names havayah [26] and elokim [86. the arizal on parashat vezot haberachah 849 thus, we have here another indication of the power of the incense to sweeten the attribute of judgment. we are told that, in at least one instance, when g-d got angry at the jewish people, the incense stayed his wrath (numbers 17:6-15. this is the mystical meaning of the word gin your nostril, h for as we have noted, the incense sweetened the power of strict judgement. the hebrew word for gnostril h (af) also means ganger. h .translated from likutei torah, sha far hapesukim, and sefer halikutim 851 parashat vezot haberachah [second installment] in moses f blessing to the tribe of joseph, he says that jose

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

, but it is vibrated in the original enochian or angelic tongue- a language which is at once sonorous, vibrant and dramatically impressive. the following is the fullversion of which an abridged one was normally used in the temple "i reign over you (here 3 6 the golden dawn the order version names the three archangels of the element) saith the god of justice in power exalted above the firmament of wrath. in whose hands the sun is as a <66> sword and the moon as a through-thrusting fire. who measureth your garments in the midst of my vestures and trussed you together as the palms of my hands. whose seat i garnished with the fire of gathering. who beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover

hy soul and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure creatures of god's creation to fill thy coffers and to satisfy thy lust for gold? wouldst thou defile the spirits of driving fire to 76 the golden dawn: volume i book one serve thy wrath and hatred? wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou

d scintillating and flashing with flame which is reflected unto geburah. the sphere of its operation is called madim or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet mars. and elohim gibor is the elohim, mighty and terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. and its archangel is kamael the prince of strength and courage and the name of the order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a

is power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations. and the everlasting mountains were scattered- and perpetual hills did bow. his ways are everlasting. i saw the tents of cushan in affliction and the curtain of the land of midian did tremble. was the lord displeased against the rivers? was thy wrath against the sea that thou didst ride upon thy horses and chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled. the deluge of waters rolled by. the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitations. at the light of thine arrows they went- at the shining of thy glittering

the sword. raised upward, it invokes the divine crown of spiritual brightness. but reversed it is the invocation of demoniac force, and becomes a fearfully evil symbol. it represents therefore very greatb o wer for ood or evil, but invoked. and it also re resents whirling force, an strength &rough trouble. it is the affirmation ofjustice, upholding divine authority and it may become the sword of wrath, punishment and affliction. zv. the root powers of the earth. ace of pentacles a white radiant angelic hand, holdin6 a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, char ed with a red greek cross. from this white centre 12 <144> rays, also w 71 ite, issue. these terminate at the circumference, making the whole something

le one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from them into cups which are quite empty. above and below are the symbols of the decanate, venus and scorpio. possibly victory, but neutralized by the supineness of the person. illusionary success. deception in the moment of apparent victory. lying error, promises unfulfilled. drunkenness, wrath, vanity, lust, fornication, violence against women. selfish dissipation. deception in love and friendbook 't" 557 ship. often success gained, but not followed up. modified by dignity. netzach of heh (lying. promises unfulfilled. illusion. error. deception, slight success at outset, but want of energy to retain it) therein rules melchel and chahaviah. mercury in sagittarius, 1"-10. xxxl11. th

th and have looked about me, saying: the mighty sounds have entered into the third angle. the spirits of the fourth angle are nine, mighty in the firmament of waters. the east is a house of v isingi ng praises amongst the flames of first glory. the midday, the first, is as the third heaven made of hyacinthine piars. a mighty guard of fie with two-edged swords flaming: the thunders of judgment and wrath are numbered, and are harboured in the north in the likeness of an oak. the mighty seats groaned aloud and there were five thunders which flew into the east. 0 you that reign in the south and are 28, the lanterns of sorrow. 0 you swords of the south which have 42 eyes to stir up the wrath of sin. 0 you sons of fury,the children of the justwhich sit upon 24 seats. 0 thou, the governor of the

ebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the calls or keys of the thirty aethers be all one in form, only that the particular name of the aether in question is employed, such as arn, zaa, etc <333> the first key 11 reign over you zsaith the god of justice i 0 1 sonf vorsag 2goho lad balt 'the firmament of wrath: zin whose hands 'calz vonpho 2sobra z-01 'and the moon 2as a thorough-thrusting fire: iod graa 2ta malprg 'your garments in the midst of my vestures 'qua nothoa zimz 'as the palms of my hands: 2whose seat 'ta nobloh zien 2soba thil 'of gathering: beautified yo ialdi 2ds vrbs 'to whom i made a law 2to govern the holy ones: lcasarm ohorela 2taba pir 3111 power exalted above 3lonsh the sun is

3of him 4that is 5was 6and shall be crowned 'siaion wmah 3 ad 401 'as 6momar 'are divided. tome! 3appear unto 4the terror of the earth 'poilp 2niis 3zamran tiaofi taosgo 'and unto our comfort 2and wf such as are prepared 'od bliors zod xorsi ta abmmig. earth of air the ninth key 'a mighty guard wf fire with two-edged swords 4flarning 'micaoh bransg 3prgel napea %lpor 'which have w i s 3eight 40f wrath 'for two times and a half 'ds brin 2efafafe 3p 4vonpho wlani od obza 'whose wings are of 2worrnwood >and of the marrow 40f salt 'sob01 vpaah chis tatan 30d tranan 4balie 'have settled m e i r feet in the west 4and are measured 'alar 2lusda 3soboln 40d chis holq 'with their ministers '9996. 3these gather up 4the moss of the earth 'c noqodi zcial 3vd aldon 4mom caosgo 'as the rich man zdoth hi

3are 4marble sleeves 'childao zod mirc owl this 4pidiai collal 'happy is he on whom %ey frown not 3for why 'vin'nina sobam 2vvm 3bagle 'the god of righteousness 2rejoiceth in them. tome away! 4and not 'lad baltoh thirlan par. 3niiso 40d tp 'your vials zfor the time is 3such as requireth comfort 'efafafe 2bagle a cocasb i 'cars ta vnig blior. fire of air the tenth key 'the thunders of judgment and wrath 2are numbered 'coraxo zchis cormp 6 78 the golden dawn: volume n book nine 'are harboured %i the north in the likeness wf an oak 4whose branches 'blans 2lucal h i m vaeb 4 0 on o o1n 'are 222 3nests 40f lamentation 5and weeping, u d u p for the earth 'chis wp 3virq 4eophan wd raclir mnasbi agze caosgi, which burn night 2and day: 3and vomit out 4the heads of scorpions 'ds lalpon dosig ym basg

f l(2aa 3lap zirdo noco 'the same your god, the true worshipper of the highest. wad 2hoath laida. earth of water the twnth key '0 you that reign in the south are 328 4the lanterns of sorrow 'nm' ds sonf babage ym chis wb 4hubardo tibibp 'bind up your girdles zand visit us %ring down your train 43663 'allar atraah 20d ef 3dri.r fafen wlan 'that the lord may be m a e e d, whose name amongst you 31s wrath 'ar enay &of zsobol ooain 31 vonph 'move, 4 say, 3and show yourselves +n the mysteries of your 'zacar ghus xm zamran 40do cide 'creation. fbe friendly unto me! tor i am the servant wf the same 'qua 2zo*ge 3lap zirdo noco 'your god, the true worshipper of the highest 'mad 2hoath iaida. fire of water. the thirteenth key '0 you swords of the south 'which have 442 5eyes to stir up the wrath 'nap

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

potent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v

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

d the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devouring its tail; this electromagnetic ether, this vital and luminous caloric, is depicted in ar

under the figures of the seven planets then known. thus, faith that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues the faith which in weak natures may degenerate into pride, was represented by the sun; hope, the enemy of avarice, by the moon; charity, in opposition to luxury, by venus, the bright star of morning and evening; strength, superior to wrath, by mars; prudence, hostile to idleness, by mercury; temperance, opposed to gluttony, by saturn, who was given a stone instead of his children to devour; finally, justice, in opposition to envy, by jupiter, the conqueror of the titans. such are the symbols borrowed by astronomy from the hellenic cultus. in the kabalah of the hebrews, the sun represents the angel of light; the moon, the angel

man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 and glorifies the cherubs

e timeless plane. 9 jesod. the four nines. foundations four his great white throne maintain. 10 malkuth. the four tens. one fourfold kingdom owns his endless sway, as from his crown there streams a fourfold ray. by this simple arrangement the kabalistic meaning of each card is exhibited. for example, the five of clubs signifies rigorously geburah of jod, that is, the justice of the creator or the wrath of man; the seven of cups signifies the victory of mercy or the triumph of woman; the eight of swords signifies conflict or eternal equilibrium; and so of the others. we can thus understand how the ancient pontiffs proceeded to make the oracle speak. the chance dealing of the laminae produced invariably a fresh kabalistic meaning, exactly true in its combinations, which alone were fortuitous

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

he universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated that terrible hour when he should cry, in the throes of his agony: emy god, my god, why hast thou forsaken me? f as the star of the morning goes

result. continual caressings beget satiety, disgust and antipathy, just as constant coldness and severity in the long run alienate and discourage affection. an unvarying and ardent fire in alchemy calcines the first matter and not seldom explodes the hermetic vessel: the heat of lime and mineral manure must be substituted at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occul

mitted to human genius by the harmonies of nature, and beheld only a catalogue of errors in this chain of speaking images and eternal truths. magical works are also seven in number (1) works of light and riches, under the auspices of the sun (2) works of divination and mystery, under the invocation of the moon (3) works of skill, science and eloquence, under the protection of mercury (4) works of wrath and chastisement, consecrated to mars (5) works of love, favoured by venus (6) works of ambition and intrigue, under the influence of jupiter (7) works of malediction and death, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the moon, religion 44 the ritual of transcendental magic itself; mercury, the interpretation and science of mysteries; ma

he is with free will, he must place himself by his works in the empire truth and goodness, or slide back eternally like the rock sisyphus, into the chaos of falsehood and evil; then he will understand the doctrine, and if you term truth and goodness heaven, falsehood and evil hell, he will believe in your heaven and hell, over which the divine ideal rests calm, perfect and inaccessible to either wrath or offence, because he will understand that if in principle hell be eternal as liberty, it cannot in fact be more than a temporary agony souls, because it is an expiation, and the idea of expiation necessarily supposes that of reparation and destruction of evil. this said, not with dogmatic intention, which is outside our province, but to indicate the moral and reasonable remedy for the bewi

emporary agony souls, because it is an expiation, and the idea of expiation necessarily supposes that of reparation and destruction of evil. this said, not with dogmatic intention, which is outside our province, but to indicate the moral and reasonable remedy for the bewitchment of consciences by the terrors of the life beyond, let us speak of the means of escaping the baleful influences of human wrath. the first among all is to be reasonable and just, giving no opportunity or excuse to anger. a legitimate indignation is greatly to be feared; make haste therefore to acknowledge and expiate your faults. should anger persist after that, then it certainly proceeds from vice; seek to know what vice and unite yourself strongly to the magnetic currents of the opposite virtue. the bewitchment wil

ere was the magical secret. the direction of the intention imparted its special virtue to the remedy, which was insignificant in itself. the elixir was aromatic brandy mixed with the juice of bitter herbs; the plaster was a compound analogous to theriac as regards colour and smell; it was the thaumaturge 119 possibly electuary burgundy pitch, but whatever the substance, it worked wonders, and the wrath of the rural folk would have been visited on those who questioned the miracles of their nun. near paris also we knew of an old thaumaturgic gardener who accomplished marvellous cures by putting in his phials the juice of all the herbs of st. john. he had, however, a sceptical brother who derided the sorcerer, and the poor gardener, overwhelmed by the sarcasms of this infidel, began to doubt

name of the tribe of judah, the high priest would read the oracle thus: gthe staff of the lord is angered against judah. h if the teraphim represented the man or cup and were found also on the left, near the stone of benjamin, the high priest would read: gthe mercy of the lord is weary of the offences of benjamin, which outrage him in his love. therefore he will pour out on him the chalice of his wrath, h etc. when the sovereign priesthood ceased in israel; when all oracles were silenced in the presence of the word made man, and speaking by the mouth of the most popular and mildest of sages; when the ark was lost, the sanctuary profaned and the temple destroyed; the mysteries of the ephod and teraphim, no longer 130 the ritual of transcendental magic traced on gold and precious stones, wer

ROBERT KIRK WALKER BETWEEN WORLDS

12:35:20 am] robert kirk- walker between worlds(pages 60-69) from special favour of heaven granted to the first inventor, or from natural properties secretly conveyed, or from some odd invisible physician [as the actors command] that so swiftly carries away [illness] and applies the cure. 5. a spell said to cure a swollen milt [in cattle or sheep. the skill against a swollen milt, to assuage its wrath, against the sharp milt, the rough milt, the bare milt, the brow milt, against the sharp snouted grey worm that holes and eats the sinews of your heart and vitals. but now the most dangerous part of this enchantment succeeds [that is, flows, which is the assigning [of] a place for the evil [to go] when expelled. for [in the bible] the devils, say the charmers, when put out of [a] man, sought

RUBY TABLET OF SET

considered one of them [fewer than 20 mesopotamian kings between 2300 and 1500 bce laid claim to personal divinity "substitute kings" were occasionally employed in classification: v2- 102- 2 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list: 3a, 16a, 16l, 16m mesopotamia to preserve the real ones from divine wrath or physical danger. in egypt this never happened; the actual pharaoh remained completely accountable. virtue in mesopotamia was understood as obedience to the willful desires of the god(s, not harmony with their natural principles. the "wrath of the gods" was feared by the state in mesopotamia, as it was never in egypt (which was ruled by a god-king. the mesopotamian king sought the "right r

ited to the literate, wealthy, and noble classes. the masses of the european populace were still impulsive and superstitious. the 16th and 17th centuries also encompassed europe's great witchcraft hysteria, when millions of victims were tortured and burned to death at the stake, primarily in france and germany. the appearance of halley's comet in 1682 was popularly interpreted as a sign of divine wrath. so the "confused" climate of hobbes' era continued to pervade much of locke's. it may be hypothesized that the forthcoming age of revolutions was energized by the spread of enlightenment techniques among a general populace insufficiently educated and enlightened to handle them save through oversimplified, extreme, violent methods. john locke (1632-1704) was an advocate of a "reasonable" chr

n its initiates. 2 timothy 2:26 they may recover themselves out of the snare of satan, who are taken captive by him at his will. satan possesses emotions. biblical accounts of satan's emotions are limited, but we can find three examples. this does not mean that satan only has three emotions; satan has many emotions and he freely uses them. the three emotions we will look at are desire, pride, and wrath. luke 22:31 and the lord said, simon, simon, behold, satan hath desired to have you, that he may sift you as wheat. christian concepts of desire are little more than a satanic idea to communicate truth. in the above example, we find satan's true desire is to be an educator and informer of men. satanism is a religion of study, not worship. according to christian teachings, the second satanic

aid of pride, because they believe pride comes before a fall. they see it as the road to ruin. the second satanic statement from the satanic bible proclaims "satan represents vital existence instead of spiritual pipe dreams" this sounds like pride to me don't you think so? 1 timothy 3:6 not a novice, least being lifted up with pride he fall into condemnation of satan. the third satanic emotion is wrath. from the r.h.p. point of view this one makes sense, right? wrath, the emotion they assign to both jehovah and satan. of course, jehovah's wrath is justified by belief. however, satan's wrath is evil and diabolical. looking at the subject objectively, wrath is wrath, be it christian or satanic. consider this: revelation 12:12 therefore rejoice, ye heavens, and ye that dwell in them. woe to t

gn to both jehovah and satan. of course, jehovah's wrath is justified by belief. however, satan's wrath is evil and diabolical. looking at the subject objectively, wrath is wrath, be it christian or satanic. consider this: revelation 12:12 therefore rejoice, ye heavens, and ye that dwell in them. woe to the christian inhabiters of the earth and of the sea! for satan is come unto you, having great wrath, because he knoweth that he have eternity to rule. according to christian doctrine, perhaps satan has this authority because man was given the ability to reason by jehovah? revelation 2:9 i know thy works, and tribulations, and poverty (but thou art rich, and i know the blasphemy of them which say they are jews, and are not, but are the synagogue of satan. this is one of my favorites, for he

bs, and fire and light in their eyes, and masses of flaming hair about them: there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. strengthening of self-awareness is not to be achieved through isolation and meditation, as in the hindu and buddhist systems, but through exposure and expression of the self. those with the most highly-developed sense of self-awareness are also those who are seen to attain success in their endeavors; it is a sign that they have correctly identified and actualized their true will. such a per

light, and he called to michael, thou who wield the force of god, strike down this deadliness which would bring ruin to heaven! and michael struck lucifer and cast him from the gates of heaven, and the cosmos was shaken by great fires of war and holocaust, and throughout countless galaxies and dimensions of time was the apocalypse felt. many were the angels who perished amidst divine and infernal wrath, and the great race was decimated in number. and the very concept of god was shaken, and endless chaos rose up again to reign where the order of god was no more. and lucifer said, this horror can not be permitted to endure, lest all creation be sacrificed to the final devastation of chaos. let those who acknowledge me turn now to that outermost darkness where the will of god has never been k

he creature he now debases. and thus was decided the meeting of satan and messiah upon earth, which was to determine the future of man. the statement of abaddon i am abaddon the destroyer, daimon of temporal death and life in death, who was formed amidst the fury of the great war, and who was summoned again by satan to challenge uriel on earth for the future of man. for satan looked with mounting wrath upon the afflictions of uriel, and he said to me, no longer can this remain the plight of man alone. indeed we shall cause heaven to suffer as earth itself suffers. repair now to earth, and let the dogs of uriel see the might of hell unleashed. for many have called upon me in their agony and fear, and i have not answered them, but if messiah dare to walk upon earth, so also shall the vengean

e and greed damballa -serpent god tunrida -female devil beelzebub -lord of flies midgard -serpent- son of loki hail set! insistent summons oh great lurkers in the darkness, oh guardians of the way, oh minions of the might of thoth! move! appear! present yourselves to me in your benign power in behalf of the temple of set and set's temple in each of his initiates! with the anger of anquish and the wrath of the stifled, i pour forth my voices, my heart, my mind, my love, wrapped in rolling thunder, that you may hear. i come forth by night, stretching forth my will through the darkness of the angles to seek the will of set, the infinite will, ultimate potential of the black flame. with the force of will, i seek to conquer my own will, the perfection of the will through the guardianship of the

the house of death. o thou who bear the crook for thy people and the flail for thy enemies, bring swift justice to those who seek thee not! just as amon-ra journeys beyond the western horizon into the place of torment and destruction, to arise again at dawn, so shall i come forth. on the day of judgment i stand boldly before the gods who promise torment unending, but i am of set, and fear not the wrath of osiris [invocation to anubis] hear me, great jackal! be my guardian and guide in life as thou art in the realms beyond death. be with me this night, as my mind seeks passage through the seven pylons of the tuat. let me look upon the terrible ones, that they may test my worthiness to enter. publication: black nebulae, i.1 html revision: oct. 26, 1998 ce subject: tuat reading list: 2 [at th

ld! the power, glory, and terror of my name shall be known to all. to take the name of anpu within one's self is to take the very burden of the firmament upon one's shoulders. i am the guide and guardian of the way- keeper of the keys of power. be it known that they who bear the anubian flame are the vanguard of the elect, zealous in what they do. to presume such a task is strange indeed, for the wrath and doom of anpu await all who err in truth within my domain- behold the west! know well the nineteenth part of the word of set, for therein lay the keys of power. the first shard is given. so it is done. introduction to the obsidian shard june 29-30, xxvi the obsidian shard is a recording of an evocation of the neter anpu (or anubis, from the greek corruption) on the evening of april 24, xx

SALMANRUSHDIE THESATANICVERSES

r the illness, the ghostly germ, the mystery malaise, the bug, he had returned to work, easing himself in, only seven pictures at a time. and then, justlikethat, he wasn't there. the wheelchair stood empty among the silenced sound-stages; his absence revealed the tawdry shamming of the sets. wheelchairmen, one to four, made excuses for the missing star when movie executives descended upon them in wrath: ji, he must be sick, he has always been famous for his punctual, no, why to criticize, maharaj, great artists must from time to time be permitted their temperament, na, and for their protestations they became the first casualties of farishta's unexplained hey-presto, being fired, four three two one, ekdumjaldi, ejected from studio gates so that a wheelchair lay abandoned and gathering dust

unt" the grandee remarks, his voice remaining low and good natured "high-voiced pimp with small testicles. did you think that the master of lat's temple would claim comradeship with you just because of your adolescent passion for her" and more kicks, regular, methodical. baal weeps at abu simbel's feet. the house of the black stone is far from empty, but who would come between the grandee and his wrath? abruptly, baal's tormentor squats down, grabs the poet by the hair, jerks his head up, whispers into his ear "baal, she wasn't the mistress i meant" and then baal lets out a howl of hideous scif-pity, because he knows his life is about to end, to end when he has so much still to achieve, the poor guy. the grandee's lips brush his ear "shit of a frightened camel" abu simbel breathes "i know

he stain, the proof that you're the lowest of the low" they rounded upon him then, that congregation of hyacinths, his own hyacinth now lost among them, indistinguishable, no longer an individual but a woman-likethem, and he was being beaten frightfully, emitting a piteous bleating noise, running in circles, looking for a way out; until he realized that his assailants' fear was greater than their wrath, and he rose up to his full height, spread his arms, and screamed devilsounds at them, sending them scurrying for cover, cowering behind pews, as he strode bloody but unbowed from the battlefield. dreams put things in their own way; but chamcha, coming briefly awake as his heartbeat skipped into a new burst of syncopations, was bitterly aware that the nightmare had not been so very far from

lined gabardine overcoat and grey felt trilby of don enriquc diamond; allie stood in the doorway and watched "don't think i'm coming back" he yelled, knowing his rage was more than sufficient to get him out of the door, waiting for her to begin to calm him down, to speak softly, to give him a way of staying. but she shrugged and walked away, and it was then, at that precise moment of his greatest wrath, that the boundaries of the earth broke, he heard a noise like the bursting of a dam, and as the spirits of the world of dreams flooded through the breach into the universe of the quotidian, gibreel farishta saw god. for blake's isaiah, god had simply been an immanence, an incorporeal indignation; but gibreel's vision of the supreme being was not abstract in the least. he saw, sitting on the

erneath" a daring question, eliciting a snappish reply. this deity might look like a myopic scrivener, but it could certainly mobilize the traditional apparatus of divine rage. clouds massed outside the window; wind and thunder shook the room. trees fell in the fields "we're losing patience with you, gibreel farishta. you've doubted us just about long enough" gibreel hung his head, blasted by the wrath of god "we are not obliged to explain our nature to you" the dressing-down continued "whether we be multiform, plural, representing the union-by-hybridization of such opposites as _oopar_ and _neechay, or whether we be pure, stark, extreme, will not be resolved here" the disarranged bed on which his visitor had rested its posterior (which, gibreel now observed, was glowing faintly, like the

s, more powerfully every day, the will of the adversary, drawing him ever closer, leading him towards their final embrace: the subtle, deceiving adversary, who has taken the face of his friend, of saladin his truest friend, in order to lull him into lowering his guard. and there is a gibreel who walks down the streets of london, trying to understand the will of god. is he to be the agent of god's wrath? or of his love? is he vengeance or forgiveness? should the fatal trumpet remain in his pocket, or should he take it out and blow (i'm giving him no instructions. i, too, am interested in his choices- in the result of his wrestling match. character vs destiny: a free-style bout. two falls, two submissions or a knockout will decide) wrestling, through his many stories, he proceeds. there are

e is the quencher of desires, the slaker of lusts, the fulfiller of dreams. he is the genie of the lamp, and his master is the roc. what desires, what imperatives are in the midnight air? he breathes them in- and nods, so be it, yes- let it be fire. this is a city that has cleansed itself in flame, purged itself by burning down to the ground. fire, falling fire "this is the judgment of god in his wrath" gib- reel farishta proclaims to the riotous night "that men be granted their heart's desires, and that they be by them consumed" low-cost high-rise housing enfolds him _nigger eat white man's shit, suggest the unoriginal walls. the buildings have names "isandhlwana "rorke's drift. but a revisionist enterprise is underway, for two of the four towers have been renamed, and bear, now, the name

ed remember me when i am dead dead dead that type of thing couldn't get them out of my nut and she changed in front of my eyes i called her names whore like that and him i knew about him sisodia lecher from somewhere i knew what they were up to laughing at me in my own home something like that i like butter i like toast verses spoono who do you think makes such damn things up so i called down the wrath of god i pointed my finger i shot him in the heart but she bitch i thought bitch cool as ice stood and waited just waited and then i don't know i can't be sure we weren't alone something like this rekha was there floating on her carpet you remember her spoono you remember rekha on her carpet when we fell and someone else mad looking guy scottish get-up _gora_ type didn't catch the name she s

SATANGEL

ufa-el, akrasi-el. according to enoch this is the angel who takes vengeance upon the world of the luminaries, i.e. who watches over and polices the behaviour of the angels, and punishes their transgressions. he also appears in the apocryphal revelation of john; then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was

appears as a lion headed angel, with gooses feet and a hare s tail. tells fortunes, makes men witty and bold. isheth zenunim (hebrew. demon of prostitution. one of samael s wives. jinn (pre-islamic. nature spirits, who also cause madness. a specific sub-class of jinn were the ghouls. kakabel once an angel known for their interest in astrology. now a demon ruling 365,000 spirits. kesef an angel of wrath who transgressed their position and attacked moses at horeb. it was kezef who was imprisoned by aaron. khil (grimorium verum. occasions great earthquakes. kimaris, cimejes, cimeies (goetia, 66th spirit. rules over all spirits of africa. a marquis commanding 20 legions, appearing as a valiant warrior on a black horse. teaches grammar, logic, rhetoric. discovers things lost or hidden. kiskil-l

invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific shades. the twelfth increases the distress of those who are already suffering. the thirteenth makes the sterile lustful, and vexes those who would deny the pleasures of flesh. the fourteenth is a cry for vengeance and the manifestation of justice. the fifteenth is a resolution of acceptance and understanding of

chotomies. the seventeenth benightens the benumbed and destroys through revelation. the eighteenth opens the gates of hell and casts up lucifer and his blessing. the nineteenth is the great sustainer of the natural balance of the earth, the law of thrift, and of the jungle. it lays bare all hypocrisy and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable. lays the foundations for the lover of life. the first key 1i reign over you 2saith the god of justice 3in power exalted above 1ol sonf vorsag 2gohu iad balt 3lonsh 1the firmament of wrath: 2in whose hands 3the sun is as a sword 1calz vonpho 2sobra z-ol 3ror i ta nazps 1and the moon 2as a through-thrusting fire: 3who measureth 1od graa 2ta malprg 3ds hol-q 1your garments i

m 4that is 5was 6and shall be crowned 1siaion 2od mabza 3iad 4o i 5as 6momar 1are divided. 2come! 3appear unto 4the terror of the earth 1poilp 2niis 3zamran 4ciaofi 5caosgo 1and unto our comfort 2and 3of such as are prepared. 1od bliors 2od 3corsi ta abramig. the ninth key 1a mighty 2guard 3of fire with two-edged swords 4flaming, 1micaolz 2bransg 3prgel napea 4ialpor 1which have 2vials 3eight 4of wrath for two times and a half, 1ds brin 2efafafe 3p 4vonpho 5olani od obza 1whose wings are of 2wormwood 3and of the marrow 4of salt, 1sobol vpaah chis 2tatan 3od tranan 4balie 1have settled 2their feet in the 3west 4and are measured 1alar 2lusda 3soboln 4od chis holq 1with their ministers 29996. 3these gather up 4the moss of the earth 1c noqodi 2cial 3vnal aldon 4mom caosgo 1as the rich man 2dot

are 4marble sleeves. 1childao 2od mirc ozol 3chis 4pidiai collal. 1happy is he on whom 2they frown not. 3for why? 1vicinina sobam 2vcim 3bagle? 1the god of righteousness 2rejoiceth in them. 3come away! 4and not 1iad baltoh 2chirlan par. 3niiso 4od ip 1your vials 2for the time is 3such as requireth comfort. 1efafafe 2bagle a cocasb i 3cors ta vnig blior the tenth key 1the thunders of judgement and wrath. 2are numbered. 3and 1coraxo 2chis cormp 3od 1are harboured 2the north in the likeness 3of an oak 4whose branch, 1blans 2lucal aziazor 3paeb 4sobol ilonon 1are 222 3nests 4of lamentation 5and weeping, 6laid up for the earth, 1chis 2op 3virq 4eophan 5od raclir 6maasi bagle caosgi, 1which bum night 2and day: 3and vomit out 4the heads of scorpions ids ialpon dosig 2od basgim, 3od oxex 4dazis si

zorge 3lap zirdo noco 1the same your god, 2the true worshipper of the highest. 1mad 2hoath iaida. the twelth key 1o you that reign in the south 2and are 328 4the lanterns of sorrow, 1nonci ds sonf babage 2od chis 3ob 4hubardo tibibp 1bind up your girdles 2and visit us! 3bring down your train 43663. 1allar atraah 2od ef 3drix fafen 4mian 1that the lord may be magnified, 2whose name amongst you 3is wrath. 1ar enay ovof 2sobol ooain 3i vonph 1move, 2i say, 3and show yourselves. 4open the mysteries of your 1zacar 2gohus 3od zamran 4odo cicle 1creation. 2be friendly unto me! 3for i am the servant 4of the same 1qaa 2zorge 3lap zirdo noco 1your god, 2the true worshipper of the highest. 1mad 2hoath iaida. the thirteenth key 1o you swords of 2the south 3which have 442 5eyes to stir up the wrath 1na

y to me! 4for 1odo cicle 2qaa 3zorge 4lap 1i am the servant of 2the same your god: 3the true worshipper of 1zirdo noco 2mad 3hoath 1the highest 1iaida. the seventeenth key 1o thou third flame 2whose wings are thorns 3to stir up vexation: 1ils d ialpirt 2soba vpaah chis nanba 3zixlay dodseh 1and who hast 27336 3living lamps 4going before thee: 1od ds brint 2taxs 3hubardo 4tastax ilsi 1whose god is wrath 2in anger. 3gird up thy loins 4and hearken. 1soba iad i vonpho 2vnph 3aldon dax il 4od toatar. 1move and show yourselves. 2open the mysteries of 3your creation. 1zacar od zamran 2odo cicle 3qaa 1be friendly unto me. 2for i am 3the servant of 4the same your god: 1zorge 2lap zirdo 3noco 4mad 1the true worshipper of 2the highest. 1hoath 2iaida. the eighteenth key 1o thou 2mighty light 3and burn

SATANIC BIBLE

y pen! 8. i break away from all conventions that do not lead to my earthly success and happiness. 9. i raise up in stern invasion the standard of the strong! 10. i gaze into the glassy eye of your fearsome jehovah, and pluck him by the beard; i uplift a broad-axe, and split open his worm-eaten skull! 11. i blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath! the book of satan ii 1. behold the crucifix; what does it symbolize? pallid incompetence hanging on a tree. 2. i question all things. as i stand before the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and t

the golden rule. our interpretation of this rule is "do unto others as they do unto you; because if you "do unto others as you would have them do unto you" and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. you should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath they deserve. white witchcraft groups say that if you curse a person, it will return to you three-fold, come home to roost, or in some way boomerang back to the sender. this is yet another indication of the guilt-ridden philosophy which is held by these neo-pagan, pseudo-christian groups. white witches want to delve into witchcraft, but cannot divorce themselves from the stigma attached to i

ice is slaughtered "to appease the gods. symbolically, the victim is destroyed through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the "sacrifice" in ways and means not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individual. under no circumstances would a satanist sacrifice any animal or baby! for centuries, propagandists of the right-hand path have been prattling over the supposed sacrifices of small children and voluptuous maidens at the hands of diabolists. it would be thought that anyone reading or hea

e. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled! shemhamforash! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulence into his (her) puny brain. i ca

d close his (her) throat, oh kali! pierce his (her) lungs with the stings of scorpions, oh sekhmet! plunge his (her) substance into the dismal void, oh mighty dagon! i thrust aloft the bifid barb of hell and on its tines resplendently impaled my sacrifice through vengeance rests! shemhamforash! hail satan! invocation employed towards the conjuration of compassion with the anger of anguish and the wrath of the stifled, i pour forth my voices, wrapped in rolling thunder, that you may hear! oh great lurkers in the darkness, oh guardians of the way, oh minions of the might of thoth! move and appear! present yourselves to us in your benign power, in behalf of one who believes and is stricken with torment. isolate him (her) in the bulwark of your protection, for he (she) is undeserving of anguis

hey are! in their eyes are millstones greater than the earth, and from their mouths run seas of blood. their brains are covered with diamonds, and upon their heads are marble stones. happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and leave your vials, for the time is such as requireth comfor the tenth key the tenth enochian key creates rampant wrath and produces violence. dangerous to employ unless one has learnt to safeguard his own immunity; a random lightning bolt (enochian) coraxo cahisa coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox

od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa o oanio yore vohima ol jizod-yazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. el pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. ohyo! ohyo! noibe ohyo! caosagonu! bajile madarida i zodirope cahiso darisapa! niiso! caripe ipe nidali (english) the thunders of wrath doth slumber in the north, in the likeness of an oak whose branches are dung-filled nests of lamentation and weeping laid up for the earth, which burn night and day and vomit out the heads of scorpions and live sulphur mingled with poison. these be the thunders that in an instant roar with a hundred mighty earthquakes and a thousand as many surges, which rest not, nor know any time here. one

re ataraahe od ef! darix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o ye that range in the south and are the lanterns of sorrow, buckle your armor and visit us! bring forth the legions of the army of hell, that the lord of the abyss may be magnified, whose name amongst ye is wrath! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the thirteenth key the thirteenth enochian key is used to make the sterile lustful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi o

le lustful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o ye swords of the south, which have eyes to stir up the wrath of sin, making men drunken which are empty; behold! the promise of satan and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation! for i am the servant of the same, your god, the true worshipper of the highest and ineffable king of hell! the fourteenth key the fourteenth enocian key is a call for vengeance and the manifestation of justi

ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasataxa yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o thou third flame, whose wings are thorns to stir up vexation, and who hast myriad living lamps going before thee; whose god is wrath in anger- gird up thy loins and harken! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the eighteenth key the eighteenth enochian key opens the gates of hell and casts up lucifer and his blessing (enochian) ilasa micalazoda olapireta ialpereji beliore: das odo busadire oia

ysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the nineteenth key the nineteenth enochian key is the great sustainer of the natural balance of the earth, the law of thrift, and of the jungle. it lays bare all hypocrisy and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable, and lays the foundation of success for the lover of life (enochian) madaritza das perifa lil cahisa micaolazoda saanire caosago od fifisa balzodizodarasa iaida. nonuca gohulime: micama adoianu mada faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonucafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonucafe jimicalazodoma larasada to

SATANIC RITUALS

abstractor of stupid purities, cursed nazarene, impotent king, fugitive god! behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "justice" has caused the death of millions of our honored brothers. we curse him and defile his name. o infernal majesty, condemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves bef

living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate; if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. i find no hint throughout the universe of good or ill, of blessing or of curse; i find alone necessity supreme; with infinite mystery

suffer. der tag des kreuzes und des dreiecks ist geschaffen. ein grosses rad mit winkeln in unerkannten ausmassen, gerettet f r die kinder der set, f llt die leere und wird zur sonne am firmament der verachtung! the day of the cross and the trinity is done. a great wheel with angles in dimensions unrecognized, save for the children of set, fills the void and becomes as the sun in the firmament of wrath! proclamation celebrant: siehst du im osten das morgenrot! see the red sunrise in the east! wir wollen die macht! we desire power! all: wir werden die macht haben! we shall have power! celebrant: wir wollen das reichtum! we desire wealth! all: wir werden das reichtum haben! we shall have wealth! celebrant: wir wollen das wissen! we desire wisdom! all: wir werden das wissen haben! we shall ha

, in the early days of russian religious orthodoxy required a revamping of the old gods that made roman christian transitional techniques pale by comparison. unable to banish the old gods of russia by simply turning them into devils (most were benevolent devils, to begin with, the christian policy makers supplied their own tailormade satan as a sort of catchall evil force. the old russian gods of wrath and pleasure were relieved of any implements with which they might cause trouble, given innocuous tasks, and assigned a day during which they might be allowed a perfunctory greeting. some were forcibly "forgotten" pyerun, the formidable one, whose martian image gave strength and power to those in battle, wielded the thunderbolt by which warriors pledged themselves. his comrade, volos, the sh

he retreats to the darkness] celebrant: vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el s'nargh's cylth (the angles of the watery abyss are no more, but other angles there are for the deep ones to command) participants: v'yn'khe rohz v'schm'h v'ragsh kyr-reng'ka w'nath-al y'keld v'fnaghn k'aemn'hi. i'a cthulhu! i'a sha-t'n (by the seal of nine and by the shining trapezoid, let none hazard thy wrath, for we are known to the old ones. hail, cthulhu! hail, satan) the satanic baptisms since the formation of the church of satan, many persons wishing to solemnize their newly acknowledged dedication to satanic principles have requested a "baptismal" rite, whereby they might utilize an established form of religious observance for more compatible beliefs. as a result, two distinct ceremonies ha

SATANICON

of the age of evil. the age when the wicked will plunge man and the earth into eternal darkness! the sigil of antichrist represents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. r

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

an and animal sacrifice from the perspective of the amount of energy that it dispels. when comparing this dissipation of energy with the energy produced through emotional and sexual release, anton la vey, high priest of the church of satan, concludes that 'the only time a satanist would perform a human sacrifice would be if it were to serve a two-fold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individual'(33) it is apparent then that there is a comparison between the order of nine angles methods for the selection of victims and that of the church of satans. both select victims that are naturally obvious as targets for satanic wrath. however, the chruch of satan, although adhering to thi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

5 420 bce, was banned from athens for saying that he had no way to know if gods existed or not, which is the central idea of agnosticism. ancient greece also provides an example of a movement that could be consistent with modern atheism. the epicureans, or followers of the philosopher epicurus (c. 340 c. 270 bce, believed in a material universe, like the atomists. they rejected the idea of divine wrath (anger) and retribution( punishment, refusing to believe that gods took vengeance on individuals who made them angry. epicureans took great care, however, to avoid denying the existence of gods. instead, epicurus taught that the gods were physical beings, unconcerned with the lives of ordinary humans. belief in the gods was a requirement in many ancient societies, including athens and rome

in the second century of the common era the talmud was written down in a text called the mishnah. orthodox jews believe that god taught it to moses and that it was handed down orally until then. 9. there will be no other torah. 10. god knows the deeds and thoughts of people. 11. god will reward the good and punish the evil. some people regard judaism as a strict religion that emphasizes a god of wrath. they believe that judaism emphasizes the justice of god at the expense of mercy. many jews dispute this belief, pointing out that of the two names used most frequently in the hebrew bible to world religions: almanac 353 judaism refer to god, the name that refers to his mercy is used just as often as the other. 12. the messiah will come. the word messiah is an english version of the hebrew w

w that you are the lord who crushes wars; the lord is your name. break their strength by your might, and bring 368 world religions: almanac judaism down their power in your anger; for they intend to defile [corrupt] your sanctuary, and to pollute the tabernacle [residence] where your glorious name resides, and to break off the horns of your altar with the sword. look at their pride, and send your wrath [anger] upon their heads. give to me, a widow, the strong hand to do what i plan. by the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. some universities offer courses in the literature of the bible. in these courses, students from a variety of faiths read and analyze the stories of the bible, illustratin

ondering many thoughts in his mind; and with him went trusty eurycleia, and bare for him torches burning. she was the daughter of ops, son of peisenor, and laertes bought her on a time with his wealth, while as yet she was in her first youth, and gave for her the worth of twenty oxen. and he honoured her even as he honoured his dear wife in the halls, but he never lay with her, for he shunned the wrath of his lady. she went with telemachus and bare for him the burning torches: and of all the women of the household she loved him most, and she had nursed him when a little one. then he opened the doors of the well-builded chamber and sat him on the bed and took off his soft doublet, and put it in the wise old woman s hands. so she folded the doublet and smoothed it, and hung it on a pin by th

ut to tell. summarize ways in which the gods and goddesses portrayed in the odyssey behave and think. compare these behaviors and ways of thought to those of deities in other religions. explain the relationship between athena and odysseus and between athena and telemachus. summarize the role athena plays in the affairs of these two human beings. for more information books clay, jenny strauss. the wrath of athena: gods and men in the odyssey. totowa, nj: littlefield adams, 1996. osborne, mary pope, and troy howell. tales from the odyssey. new york: hyperion, 2005. picard, barbara leonie. the odyssey of homer. new york: oxford university press, 2000. web sites arkwright, tony, justin eichenlaub, and john ramsey. homer s iliad and odyssey. http//library.thinkquest.org/19300/data/homer.htm (ac

dition, witchcraft usually refers to those who have made a religious error of belief or practice. however, it more popularly refers to worship of satan, or the devil. witchcraft has often been mistakenly associated with bizarre rituals that may involve blood, animal sacrifices, unconventional sexual practices, and the like. throughout the history of christianity, many women and men have faced the wrath of the christian church 97 for supposed satan worship and witchcraft. in 1692, for example, nineteen people, mostly women, were executed after the infamous witch trials in the town of salem, massachusetts. the church and the community believed that these people had been practicing black arts as witches. the accused, however, were innocent victims of unfortunate events. modern practitioners o

s of social justice rather than from religion and its sacred writings. social justice is the belief that all people should receive the same rights, from opportunities in education and economy, to equality in treatment. goldman states that the solution to the problems that torment mankind is with man himself, not through reliance on a divine being. no, not the gods, but man must rise in his mighty wrath. he. himself, must undertake to usher in justice upon the earth. in other words, only humans, with their own passion for justice and humanity, can solve the problems of injustice in the world. emma goldman was born in russia but in her teens immigrated to the united states. she was drawn to anarchist beliefs by the events surrounding the haymarket square bombing in chicago, illinois, in 1886

en of all song and praise unto the highest has been that god stands for justice and mercy. yet injustice among men is ever on the increase; the outrages committed against the masses in this country alone would seem enough to overflow the very heavens. but where are the gods to make an end to all these horrors, these wrongs, this inhumanity to man? no, not the gods, but man must rise in his mighty wrath. he, deceived by all the deities, betrayed by their emissaries, he, himself, must undertake to usher in justice upon the earth. the philosophy of atheism represents a concept of life without any metaphysical beyond or divine regulator. it is the concept of an actual, real world with its liberating, expanding and beautifying possibilities, as against an unreal world, which, with its spirits

has been bowed into the dust a will-less creature, broken and sweating in the dark. the triumph of the philosophy of atheism is to free man from the nightmare of gods. again and again the light of billy sunday: a well-known american baseball player turned evangelist, or an enthusiastic preacher of christianity. squalor: dirtiness. jahve or jehovah: a name for the god of the hebrew old testament. wrath: anger. deceived: tricked. emissaries: representatives. usher: lead. oracles: predictions of the future. mean: lowly. degradation: poverty, terrible life conditions. paradox: contradiction. speculation: guesswork. demonstrable: provable. immolation: killing as a sacrifice, usually by burning. ascertain: learn. futile: useless. omnipotence: allpowerfulness. 198 world religions: primary source

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning and luna for bodily desire, which are the seven evil spirits ruling within the old human being. but when the three in the principio of light have the upper hand and are born out of the dark centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

here may be forms of matter as invisible and impalpable to us as the animalculae in the air we breathe, in the water that plays in yonder basin. such beings may have passions and powers like our own as the animalculae to which i have compared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be dangerous and hostile to men, if providence had not placed a wall between them and us, merely by different modifications of matter "and think you that wall never can be removed" asked young glyndon, abruptly "are the traditions of sorcerer and wizard, universal and immemorial as they are

pant for a living confidant, for one who in the old time has himself known jealousy and love. i have sought commune with adon-ai; but his presence, that once inspired such heavenly content with knowledge, and so serene a confidence in destiny, now only troubles and perplexes me. from the height from which i strive to search into the shadows of things to come, i see confused spectres of menace and wrath. methinks i behold a ghastly limit to the wondrous existence i have held, methinks that, after ages of the ideal life, i see my course merge into the most stormy whirlpool of the real. where the stars opened to me their gates, there looms a scaffold, thick steams of blood rise as from a shambles. what is more strange to me, a creature here, a very type of the false ideal of common men, body

and motionless figure. the carriage stopped at the portals of a gloomy mansion. the gates opened noiselessly; a broad flight of steps, brilliantly illumined, was before her. she was in the palace of the prince di. chapter 3.xiv. ma lasciamo, per dio, signore, ormai di parlar d' ira, e di cantar di morte "orlando furioso" canto xvii. xvii (but leave me, i solemnly conjure thee, signor, to speak of wrath, and to sing of death) the young actress was led to, and left alone in a chamber adorned with all the luxurious and half-eastern taste that at one time characterised the palaces of the great seigneurs of italy. her first thought was for zanoni. was he yet living? had he escaped unscathed the blades of the foe, her new treasure, the new light of her life, her lord, at last her lover? she had

from the juices and simples) which recruits the animal vigour and arrests the progress of decay, or that more noble secret, which i will only hint to thee at present, by which heat, or caloric, as ye call it, being, as heraclitus wisely taught, the primordial principle of life, can be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed it in his arrow. i will find you an herb in yon valley that will give a surer charm than the agate and the arrow. in one word, know this, that the humblest

neels by a cradle! heaven of heaven! she beholds her child! still with its wondrous, child-like beauty and its silent, wakeful eyes. but beside that cradle there sits cowering a mantled, shadowy form, the more fearful and ghastly from its indistinct and unsubstantial gloom. the walls of that chamber seem to open as the scene of a theatre. a grim dungeon; streets through which pour shadowy crowds; wrath and hatred, and the aspect of demons in their ghastly visages; a place of death; a murderous instrument; a shamble-house of human flesh; herself; her child; all, all, rapid phantasmagoria, chased each other. suddenly the phantom-zanoni turned, it seemed to perceive herself, her second self. it sprang towards her; her spirit could bear no more. she shrieked, she woke. she found that in truth

and accomplice, no, there he was resolved! for he hated both (to say nothing of his old but never-to-be-forgotten grudge against zanoni. viola had scorned him, glyndon had served, and the thought of gratitude was as intolerable to him as the memory of insult. but why, now, should he fly from france? he could possess himself of glyndon's gold; he doubted not that he could so master fillide by her wrath and jealousy that he could command her acquiescence in all he proposed. the papers he had purloined desmoulins' correspondence with glyndon while it insured the fate of the latter, might be eminently serviceable to robespierre, might induce the tyrant to forget his own old liaisons with hebert, and enlist him among the allies and tools of the king of terror. hopes of advancement, of wealth

foes of the tyrant were assembled. common danger made common fellowship. all factions laid aside their feuds for the hour to unite against the formidable man who was marching over all factions to his gory throne. there was bold lecointre, the declared enemy; there, creeping barrere, who would reconcile all extremes, the hero of the cowards; barras, calm and collected; collet d'herbois, breathing wrath and vengeance, and seeing not that the crimes of robespierre alone sheltered his own. the council was agitated and irresolute. the awe which the uniform success and the prodigious energy of robespierre excited still held the greater part under its control. tallien, whom the tyrant most feared, and who alone could give head and substance and direction to so many contradictory passions, was to

resolved to deliver his celebrated discourse) the morning rose, the 8th of thermidor (july 26. robespierre has gone to the convention. he has gone with his laboured speech; he has gone with his phrases of philanthropy and virtue; he has gone to single out his prey. all his agents are prepared for his reception; the fierce st. just has arrived from the armies to second his courage and inflame his wrath. his ominous apparition prepares the audience for the crisis "citizens" screeched the shrill voice of robespierre "others have placed before you flattering pictures; i come to announce to you useful truths "and they attribute to me, to me alone! whatever of harsh or evil is committed: it is robespierre who wishes it; it is robespierre who ordains it. is there a new tax? it is robespierre who

e bureau and chair of the president, the chair long preserved by the piety of the monks as the relic of st. thomas aquinas! above this seat scowls the harsh bust of brutus. an iron lamp and two branches scatter over the vast room a murky, fuliginous ray, beneath the light of which the fierce faces of that pandemonium seem more grim and haggard. there, from the orator's tribune, shrieks the shrill wrath of robespierre! meanwhile all is chaos, disorder, half daring and half cowardice, in the committee of his foes. rumours fly from street to street, from haunt to haunt, from house to house. the swallows flit low, and the cattle group together before the storm. and above this roar of the lives and things of the little hour, alone in his chamber stood he on whose starry youth symbol of the impe

SIR WALLIS BUDGE EGYPTIAN MAGIC

saw the sun rising in the heavens with his company of the gods, etc. his wife ahura then read the book and saw all that her husband had seen. ptah-neferka then copied the writings on a piece of new papyrus, and having covered the papyrus with incense dissolved it in water and drank it; thus he acquired the knowledge which was in the magical book. meanwhile these acts had stirred the god thoth to wrath, and he told ra what ptah-nefer-ka had done. as a result the decree p. 146 went forth that ptah-nefer-ka and his wife and child should never return to memphis, and on the way back to coptos ahura and merhu fell into the river and were drowned; and while returning to memphis with the book ptah-nefer-ka himself was drowned also. setnau, however, refused to be diverted from his purpose, and he

re taken to egypt and laid before the god khonsu nefer-hetep in his temple at thebes. in early christian literatures we find a number of examples of demoniacal possession in which the demon who has entered the body yields it up before a demon of greater power than himself, but the demon who is expelled is invariably hostile to him that expels him, and he departs from before him with every sign of wrath and shame. the fact that it was believed possible for the demon of bekhten and the god khonsu to fraternize, and to be present together at a festival made by the prince of the country, shews that the people of bekhten ascribed the same attributes to spirits or demons as they did to men. the demon who possessed the princess recognized in khonsu a being who was mightier than himself, and, like

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

s illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth- recorded in revelation 11:15, 18 god's incomparable will and plan shall prevail. his christ and his people shall reign triumphant forever, and

v" sign (the sign of the horny goat, or horned god) is practiced even today in satanic covens as a symbol of satanic benediction. in times past, it was just the opposite, being a sign of evil, of malediction, but today the twisted minds of satanic worshippers view evil as something good and desirable. what is malediction to the holy and righteous, to the satanist is a wonderful thing! a symbol of wrath and destruction the "v" sign as displayed by the hand is also used by illuminists in the form of the victory for the devil 519 letter v with two straight lines angled to meet at a point facing downward. it becomes a v device, or chevron, and has been adopted for the uniforms of military troops of some countries. resembling a downward pointing triangle with the top line open or omitted symbol

v" sign as displayed by the hand is also used by illuminists in the form of the victory for the devil 519 letter v with two straight lines angled to meet at a point facing downward. it becomes a v device, or chevron, and has been adopted for the uniforms of military troops of some countries. resembling a downward pointing triangle with the top line open or omitted symbolizes fiery destruction and wrath on the object at which it is pointed. about 12 years ago, a few satan worshippers arrived secretly in the darkness at my ministry building and evidently carried out a ritual. for many months we had received anonymous telephone threats, so were not surprised. on the concrete porch near our front door, the vandals had scratched a "v" pointing to the entrance, and there were signs of candle use

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reveals the red horse, representing civil war; the third, the black horse, symbolizing famine (6:5 6; the fourth, the pale horse, representing the suffering that follows war and famine. the fifth seal to be opened by the lamb yields a vision of the persecution of the church throughout history and during the last days. when the sixth seal is revealed, it displays the coming signs of a great day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations. the seventh and final seal releases seven trumpets that sound the triumphant blast signaling the approach of the final and everlasting victory of christ over the kingdoms of the world. but rising out of the abyss t

, the word cult generally carries with it very negative connotations and associations. many men and women, who draw upon stereotypes created by sensationalism in the media, hear the word and immediately think of devil-worshippers sacrificing babies or black-swathed zealots, carrying bombs under their robes, intent on blowing up a church, synagogue, or mosque in order to appease their angry god of wrath. too often, it seems, the word cult has become synonymous with hate, and religious hatreds tend to have long memories. writing in the march 15, 1993, issue of time magazine, lance morrow suggested that every cult is a kind of nationalism with citadels that bristle with intolerant clarities and with high-caliber weapons. scratch any aggressive tribalism or nationalism surface and one is likel

ivilization than existed anywhere else in europe at that time. most experts on this historical period agree that the nearly 40 years of warfare against the cathars ruined the most civilized nation in thirteenth-century europe. the pitiless cruelty and brutal licentiousness, which was habitual among the crusaders, achieved new depths of inhumanity against the albigenses. no man was spared in their wrath. no woman was spared their violence. it has been observed that no roman, hunnish, muslim, or mongol conqueror ever annihilated a christian community with greater savagery. since most of the albigensian communities were first sacked, then burned, their records and their libraries were destroyed. because the testimony of exactly what the cathars really believed was wrung out under extreme pain

as far as can be determined, never contributed any money toward her well-being. innately resourceful, she had soon established herself as a midwife, a beautician, and an herbalist, and was supporting both antoine and his daughter by a former marriage in handsome style. it was when the enterprising la voisin included palmistry, prophecy, and astrology among her stock-in-trade that she incurred the wrath of the established church. instead of being flayed alive by a grand inquisitor, the young woman convinced a learned tribunal composed of the vicars general and several doctors of theology from the sorbonne that her approach to astrology was completely acceptable to the church. the effect that her release had upon her already flourishing trade as an herbalist and her ever-increasing reputatio

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o a person who is followed by a stray dog. if the dog should follow someone on a rainy night, however, such action brings bad luck. the evil eye among many people and cultures, the fear of the evil eye persists as strongly today as in ancient times. in the contemporary world of superstitious beliefs, both men and women can possess the evil eye and direct its negativity toward those who invoke its wrath. a vast array of charms, spells, and incantations for the purpose of warding off evil influences has been passed down from generation to generation. in ancient times, the amulet intended for protection against the evil eye was usually just a bit of stone, a shell, or an image carved t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, stran

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eneral public. however, a little over 20 years later, dr. margaret alice murray (1863.1963, an egyptologist on staff at the university college in london, began researching the thesis that witchcraft was actually the remnant of an ancient pre-christian fertility religion that had nothing to do with the christian concept of a devil that the witches had allegedly worshipped and brought upon them the wrath of the church during the time of the burning, the inquisition. although murray fs work underscored the research of leland, she seemed to have been unaware of his groundbreaking studies. however, it was her book, the witch cult in western europe (1962, that established a doctrine that would be maintained for many years.wiccans were members of an ancient pre-christian religion that once thrive

irst, when gardner published high magick fs aid (1949, a fictional account of witches under the pseudonym of scire, traditional witches became nervous and upset that he was beginning to reveal too much to the general public. then, when the witchcraft laws were repealed in great britain in 1951 and gardner wrote witchcraft today (1954, a nonfictional treatment of modern witchcraft, he incurred the wrath of many traditional members of wicca. gardner argued that he did not reveal any secrets protected by the oath that he had taken during his initiation, but he feared that because so many of the traditional witches were growing very old, new members had to be encouraged to keep the craft alive. he announced his intentions to publish more books about wicca and to become an outspoken spokesperso

ht there in the middle of things, participating. h it was in their enjoyment of the excitement and vigor of the old religion that the peasants could allow themselves the luxury of experiencing pleasure without the interference of the church, which sought to control and repress even human emotions. but it was that same expression of seeing the divine in all of the creator fs works that brought the wrath of the church down upon the witches in the terrible form of the inquisition. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. frazer, sir james george. the new golden bough. edited by theodor h. gaster. new york: criterion books, 1959. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, j

in a world of dualism, an arena of constant combat between positive and negative forces. humans, the only creatures who react to their environment emotionally as well as physically, felt themselves surrounded by powerful and mysterious forces over which they had no control. hoping to influence the supernatural beings whom they believed controlled their destiny, or at least to appease the beings f wrath, humans sought to know the will of the gods. the ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written th

of either a male or female figure. in the popular mind the so-called voodoo doll is the most well-known of such effigies, and many tourists have brought such souvenirs home from their visits to new orleans or haiti where voudun (voodoo) is practiced as a religion. over the years, the portrayal of a voudun priest or priestess sticking pins into a doll that represents someone who has incurred their wrath has become so common that such effigies or puppets are known collectively as voodoo dolls. actually, such figures have no role in the religion of voodoo, and the practice of sticking pins in dolls or poppets (puppets) is a custom of western european witches, rather than the haitian or caribbean practitioners of voudun. perhaps the misunderstanding arose when outsiders who witnessed t h e g a

THE GOD OF THE WITCHES

h surrounds her life and death is cleared away. shecame from a part of the country so well known to be pagan that she had to be examined by persons whoseown christianity was beyond question before the king could accept her. to announce her mission she wentfirst to robert de beaudricourt, agent in lorraine for king r351n351 of provence, a king whose magical practiceswould have brought upon him the wrath of the church but for his high position. her "voices" were called bythe names most common among witches, and at her trial she spoke of seeing them among the christians, theythemselves unseen this use of the word christian again shows that christianity was not universal. theremark should be compared with the statement by danaeus[10] that "among a great company of men, thesorcerer only knoweth

THE KEY TO THE MYSTERIES

ive the communion with them, and their fury at this is eloquent testimony of their sense of his power. they appealed to maximus, who delivered over martin bound to them. but in the night maximus sent for martin, argued, coaxed, persuaded him to compromise. the schism would be great, he persisted, if martin continued to exasperate the ithacans. martin said he had nothing to do with persecutors. in wrath the emperor let him go, and gave orders to the tribunes to depart to spain and carry out a rigorous inquisition. then martin returned to maximus and bargained. let this order be revoked, and he would receive communion with the ithacans next day at the election of the new archbishop. the order was revoked, and martin kept his word. but when he knew the cause of humanity safe, he departed, and

ther legend. rebecca is the type of the oriental woman, laborious, hospitable, partial in her affections, shrewd and wily in her manoeuvres. jacob and esau are again the two types of cain and abel; but here abel avenges himself: the emancipated intelligence triumphs by cunning. the whole of the genius of the jews is in the character of jacob, the patient and laborious supplanter who yields to the wrath of esau, becomes rich, and buys his brother's forgiveness. one must never forget that, when the ancients want to philosophize, they tell a story. the history or legend of joseph contains, in germ, the whole genius of the gospel; and the christ, misunderstood by his people, must often have wept in reading over again that scene, where the governor of egypt throws himself on the neck of benjami

thou art great above all greatness, and thou art exalted above all praise. thou art strong, and not one among thy creatures can do the works that thou dost, nor can his force be compared with thine. thou art strong, and it is to thee that belongs that strength invincible which changes not and decays never. thou art strong; by thy lovingkindness thou dost forgive in the moment of thy most burning wrath, and thou showest thyself long-suffering to sinners. thou art strong, and thy mercies, existing from all time, are upon all thy creatures. thou art the eternal light, that pure souls shall see, and that the cloud of sins will hide from the eyes of sinners. thou art the light which is hidden in this world, and visible in the other, where the glory of the lord is shown forth. thou art sovereig

h, and the exact relation of ideas with signs, this fabulous country of the fairies is a country still fertile in discoveries; for those truths which are too beautiful, or too simple to please men, without any veil, have all been hidden in these ingenious shadows. yes, the cock can intimidate the lion, and make himself master of him, because vigilance often supplants force, and succeeds in taming wrath. the other fables of the sham natural history of the ancients are explained in the same manner, and in this allegorical use of analogies, one can 189 already understand the possible abuses and predict the errors to which the qabalah was obliged to give birth. the law of analogies, in fact, has been for qabalists of a secondary rank the object of a blind and fanatical faith. it is to this bel

THE NECRONOMICON SIMON VERSION

. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul

serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the gods and have seen the wrath of the ancient ones dark angels vent upon the earth we are from a race beyond the wanderers of night. we have survived the age when absu ruled the earth and the power destroyed out generations. we have survived on tops of mountains and beneath the feet of mountains and have spoken with the scorpions in allegiance and were betrayed. and tiamat has promised us nevermore to attack with water an

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

h. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i the cha

t last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and

l healthy adult beings. h* the reason for this idea of uncleanliness though certainly obscure is traceable more particularly to the utter mystery man saw in this supreme function, and also, that all hygienic laws being unknown to him, any disease resulting from the act was attributed indirectly to the woman. instead of to his own want of knowledge. and directly to the supernatural manifesting its wrath through her as a medium; for the supernatural to primitive man fs understanding invariably took the shape of malevolent and not benevolent powers. this and the periodic functions of the woman, as well as, as westermarck says, gthe instinctive feeling against intercourse between members of the same family or household, h developed the conception of uncleanliness in. an act which has been righ

follows: cwhy brand they us with base? with baseness? bastardy? base, base? who in the lusty stealth of nature take more composition and fierce quality than doth, within a dull, stale, tired bed, go to the creating a whole tribe of fops, got etween asleep and wake? in gjephthah h we find an almost identical rendering of the above, concerning the children of free love: turn not thy face from us in wrath, for we are thine own father fs children, and his loins with double fervour gat a double flower; and we indeed were born of drudging wives, pale spouses whom his heart despised, but thou wast of a fairer face and brighter eyes, and limbs more amorous assuaged thy sire; and fuller blood of his is tingling thus now in thy veins indignant at our sin *jephthah, vol. i, pp. 70, 71. thus we find f

s of good and evil very clearly in gthe marriage of heaven and hell. h gi tell you no virtue can exist without breaking these ten commandments, h he says, referring to the decalogue. further back in his gproverbs of hell, h he writes: you never know what is enough unless you know what is more than enough. the pride of the peacock is the glory of god. the lust of the goat is the bounty of god. the wrath of the lion is the wisdom of god. the nakedness of woman is the work of god. for everything that lives is holy. in samuel butler fs gerewhon h we find much the same idea in the following couplet. he who sins aught sins more than he ought, but he who sins naught, has much to be taught. blake further writes in gthe marriage of heaven and hell h: a man carried a monkey about for a show, and bec

THE HOLY BIBLE KING JAMES VERSION

she spake unto him according to these words, saying, the hebrew servant, which thou hast brought unto us, came in unto me to mock me: 39:18 and it came to pass, as i lifted up my voice and cried, that he left his garment with me, and fled out. 39:19 and it came to pass, when his master heard the words of his wife, which she spake unto him, saying, after this manner did thy servant to me; that his wrath was kindled. 39:20 and joseph s master took him, and put him into the prison, a place where the king s prisoners [were] bound: and he was there in the prison. 39:21 but the lord was with joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. 39:22 and the keeper of the prison committed to joseph s hand all the prisoners that [were] in the prison; and what

y father s bed; then defiledst thou [it] he went up to my couch. 49:5 simeon and levi [are] brethren; instruments of cruelty [are in] their habitations. 49:6 o my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 49:7 cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel. 49:8 judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father s children shall bow down before thee. 49:9 judah [is] a lion s whelp: from the prey, my son, thou art gone up: page 29 genesis he stooped down, he couched as a lion, and as an old lion; who shall ro

his host hath he cast into the sea: his chosen captains also are drowned in the red sea. 15:5 the depths have covered them: they sank into the bottom as a stone. 15:6 thy right hand, o lord, is become glorious in power: thy right hand, o lord, hath dashed in pieces the enemy. 15:7 and in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap [and] the depths were congealed in the heart of the sea. 15:9 the enemy said, i will pursue, i will overtake, i will divide the spoil; my lust shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with

hall surely be put to death. 22:20 he that sacrificeth unto [any] god, save unto the lord only, he shall be utterly destroyed. 22:21 thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of egypt. 22:22 ye shall not afflict any widow, or fatherless child. 22:23 if thou afflict them in any wise, and they cry at all unto me, i will surely hear their cry; 22:24 and my wrath shall wax hot, and i will kill you with the sword; and your wives shall be widows, and your children fatherless. 22:25 if thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. 22:26 if thou at all take thy neighbour s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: 22:27 for th

they have turned aside quickly out of the way which i commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, these [be] thy gods, o israel, which have brought thee up out of the land of egypt. 32:9 and the lord said unto moses, i have seen this people, and, behold, it [is] a stiffnecked people: 32:10 now therefore let me alone, that my wrath may wax hot against them, and that i may consume them: and i will make of thee a great nation. 32:11 and moses besought the lord his god, and said, lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of egypt with great power, and with a mighty hand? 32:12 wherefore should the egyptians speak, and say, for mischief did he bring them out, to slay

nation. 32:11 and moses besought the lord his god, and said, lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of egypt with great power, and with a mighty hand? 32:12 wherefore should the egyptians speak, and say, for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? turn from thy fierce wrath, and repent of this evil against thy people. 32:13 remember abraham, isaac, and israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, i will multiply your seed as the stars of heaven, and all this land that i have spoken of will i give unto your seed, and they shall inherit [it] for ever. 32:14 and the lord repented of the evil which he thought to do unto his pe

ed mishael and elzaphan, the sons of uzziel the uncle of aaron, and said unto them, come near, carry your brethren from before the sanctuary out of the camp. 10:5 so they went near, and carried them in their coats out of the camp; as moses had said. 10:6 and moses said unto aaron, and unto eleazar and unto ithamar, his sons, uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of israel, bewail the burning which the lord hath kindled. 10:7 and ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the lord [is] upon you. and they did according to the word of moses. 10:8 and the lord spake unto aaron, saying, 10:9 do not drink wine nor strong dri

ward, the levites shall take it down: and when the tabernacle is to be pitched, the levites shall set it up: and the stranger that cometh nigh shall be put to death. 1:52 and the children of israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. 1:53 but the levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of israel: and the levites shall keep the charge of the tabernacle of testimony. 1:54 and the children of israel did according to all that the lord commanded moses, so did they. 2:1 and the lord spake unto moses and unto aaron, saying, 2:2 every man of the children of israel shall pitch by his own standard, with the ensign of their father s house: far of

de, round about the camp, and as it were two cubits [high] upon the face of the earth. 11:32 and the people stood up all that day, and all [that] night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread [them] all abroad for themselves round about the camp. 11:33 and while the flesh [was] yet between their teeth, ere it was chewed, the wrath of the lord was kindled against the people, and the lord smote the people with a very great plague. 11:34 and he called the name of that place kibroth-hattaavah: because there they buried the people that lusted. 11:35 [and] the people journeyed from kibrothhattaavah unto hazeroth; and abode at hazeroth. 12:1 and miriam and aaron spake against moses because of the ethiopian woman whom he had

before the tabernacle of the congregation. 16:44 and the lord spake unto moses, saying, 16:45 get you up from among this congregation, that i may consume them as in a moment. and they fell upon their faces. 16:46 and moses said unto aaron, take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the lord; the plague is begun. 16:47 and aaron took as moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. 16:48 and he stood between the dead and the living; and the plague was stayed. 16:49 now they that died in the plague were fourteen thousand and seven

nacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. 18:4 and they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. 18:5 and ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of israel. 18:6 and i, behold, i have taken your brethren the levites from among the children of israel: to you [they are] given [as] a gift for the lord, to do the service of the tabernacle of the congregation. 18:7 therefore thou and thy sons with thee shall keep your priest s office for every thing of the altar, and within the vail; and ye shall serve: i have gi

TURNER ROBERT ARBETEL OF MAGICK

he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. to the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. therefore these spirits of their freewil, through their pride and contempt of the son of god, have revolted from god their creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of god. therefore the magitian of god, which signifies a wise man of god, or one informed of god, is led forth by the hand of god unto all everlasting good, both mean things, and also the chiefest corporal things. great is the power of satan

TYSON DONALD SOUL FLIGHT

his word, kirk made his reappearance at the baptism, but his cousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way of placating their wrath. they were believed to possess considerable power in the material world, such as the ability to blight or otherwise hinder crops; to sour milk, to lame horses; to take away sight, hearing, the strength of the legs, and the power of speech; to bewitch and cause fantastic visions; to lift men and women into the air and deposit them in treetops or on roofs; to transform the shapes and appearanc

e sky that could not be identified, and such sightings continue unabated, although they are more numerous in some decades than in others. how they are interpreted depends on the culture in which they are perceived. for the ancient greeks, ufos were signs from the gods on mount olyrnpus, given to mankind to guide its actions. the biblical hebrews were more apt to view them as expressions of divine wrath. to medieval christians, they were seen as forerunners of the apocalypse. in the modern technological age of science-fiction films and rockets, ufos are described in a more mechanical way as vessels from outer space believed to carry intelligent alien beings, visitors from other worlds. a specific event marks the beginning of the modern cycle of sightings of unidentified objects in the sky

es of the elders glow with good health. the goddess who rules the city as its queen is a slender yet athletic woman with long blonde hair held in place beneath a golden tiara, dressed in a white gown that resembles the style of ancient greece. she speaks with a clear, melodic voice. 250 soul flight 9. hagalaz literal meaning: hail general sense: destruction, violence, loss, deprivation, disaster, wrath, punishment, injury, fury, conflict, assault hagalaz is an evergreen forest in the midst of a raging winter storm of snow and hail. no security or haven is visible in the gathering twilight. the boughs of the trees bend low to touch the banks of snow on the ground under the weight of the snow that clings to them. in the distance, everything fades to a general grayness. the cold of the wind i

and naked sword blades that are hurled down upon their heads. the god of the place is the chief gatekeeper, who does not reveal himself directly, but stays in the shadows of the building above the gate while speaking in a deep, threatening voice to those below. 16. sowelu literal meaning: lightning or solar ray general sense: fire from the heavens, divine intervention, an omen, portent, righteous wrath, retribution, judgment, justice, fulfillment of karma sowelu is a land of desert sands that so shimmers and blazes with the reflected brightness from the noontime sun that no details can be distinguished through the rising waves of heat. even the sky itself is bleached by the sunlight to a pallor that shows only a trace of blue. the wind sounds high overhead with a roar that is like distant

TYSON DONALD THE POWER OF THE WORD

iving spirit of god. the spirits of the sacrificed representatives of the tribes were magically infused into the stones, which each had personally selected as his instrument (quite possibly the instrument of his death, by the application of the blood of the sacrifices. this blood served as a kind of baptism of the stones, necessary if the spirits of the tribes, acting as the angels of blessing or wrath, were to be induced to dwell within them. it seems that this initial ritual of passage confirming the obedience of the children of israel to the laws of the covenant of god the father was the twelve stones reenacted in later times on a regular basis, probably in the pass between mounts gerizim and ebal, where the stones eventually resided. this may have occurred annually (see john l. mckenzi

of the left wrist. by studying the prophecies pronounced by jacob on his deathbed to his twelve sons (gen. 49, it is possible to gain some notion of the divinatory significance of those names, and of the tribes to which they are linked. the meanings are listed below: reuben: beginning of strength, the excellence of dignity, the excellence of power. simeon: anger as an instrument of cruelty. levi: wrath as an instrument of cruelty. judah: glory, praise, triumph, dominion. issachar: labor, service, debt. zebulun: a safe haven, place of peace, tranquility. dan: stern judgement, retribution. naphtali: eloquence, free speech, true testimony. gad: triumph after adversity, asher: abundance, wealth, luxury. joseph: fruitfulness, blessings. benjamin: lawlessness, violence. to employ urim and thummi

knew, but he himself. and he was clothed with a vesture dipped in blood: and his name is called the word of god. and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. and he hath on his vesture and on his thigh a name written, kingo f kings,a nd lordo f lords(.r ev. 19:11-6) it may be assumed that the seated christ is similar in appearance, if not identical, to the seated twenty-four elders about the throne, who are merely his various permutations, or aspects. he is thus a man with snow-white hair, probably a snowy beard as well, flaming

ur throat, but proceeding counterclockwise to lower left ribs, right nipple, left nipple, lower right ribs, and back to your throat. stand up facing the altar. with your feet together, spread wide your arms so that your body forms a great cross. speak the words: i am risen from the dead. i am clothed in white raiment. i am crowned with a crown of gold. i am yod- hay-shin-vav-hay, the left hand of wrath, the lord of lords; i am yod-hay-vav-shin-hay, the right hand of mercy, the king of kings. in my right hand, a shining scepter of gold; in my left hand, a fiery sword of silver. i am anointed with light and baptized with fire. all spirits of the four worlds, i call upon you! bear witness to my rebirth and acknowledge my names. so let it be. visualize the figure of the heavenly messiah permea

coronzon or satan, who will bring about the final destruction of the manifest universe. the keys are an apocalyptic evocation. this function is examined at greater length in appendix a. there is a fable that if the tetragrammaton should ever be spoken in its entirety, it would destroy the world. i believe the enochian keys to be one form of the complete voicing of the terrible name of the god of wrath, designed to release the thunders of judgment. since the keys were given to dee and kelley by the angels, it appears that it is necessary for human beings to initiate this apocalypse by correctly and completely executing the enochian evocation of the four watchtowers and forty-eight keys. we must willingly invite the destruction of our universe with the speech from our own lips. the gates at

th" apart from the tendency to modernize, which reaches its most extreme form in laycock, versions of the keys differ most in the choice of punctuation. dee's own punctuation is very uneven, necessitating 190 tetragrammaton amendments which, ideally, serve to help illuminate the meaning of the keys. the first key i reign over you, saith the god of justice, in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a throughthrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering, which beautified your garments with admiration; to whom i made a law to govern the holy ones, which delivered you a rod with the ark of knowledge. moreo

th the whole world: he was cast out into the earth, and his angels were cast out with him. 206 tetragrammaton and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. therefore rejoice, ye heavens, and ye that dwell in them. woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time (rev. 12:7-9, 11-2. it is vital to grasp that the imagery in the keys is apocalyptic if we are to gain any understanding of its meaning. in using the keys, the magician, speaking as the voice of the heavenly christ, is calling through the gates of the watchtowers the wrathful angels and spirits of righteous judgment that will bring about the

be crowned" seems to be derived directly from the words of the twenty-four elders around the throne, who fall upon their faces in worship, saying "we give thee thanks, 0 lord god almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned (rev. 11:17. the ninth key a mighty guard of fire with two-edged swords flaming (which have vials eight of wrath for two times and a half: whose wings are of wormwood, and of the marrow of salt, have settled their feet in the west, and are measured with their ministers 9996. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are millstones greater than the earth, and from their mouths run seas of blood. their heads are cover

ioned in the seventh key. as pointed out earlier, the two-edged sword is usually a symbol of judgment because it can cut either way, allowing its punishment to be balanced. madimi, dee and kelley's spirit guide, states explicitly the meaning of this 208 tetragrammaton symbol "the vengeance of god is a two-edged sword, and cutteth the rebellious wicked ones in pieces (casaubon, p. 32. the vials of wrath are an obvious reference to the "seven golden vials full of the wrath of god (rev. 15:7) given to seven angels of retribution by one of the four beasts to spread plagues over the face of the earth. it might be argued that the vials are eight in the key, not seven. however, we have no way of knowing if the number eight is to be literally applied to the vials. in other keys, there seems to be

. and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition (rev. 17:lo-1. this number may also be a dark mirror reference to the eighth biblical king, hadar, of whom no death is spoken (genesis 36:39. in the teachings of the kabbalah, hadar is considered to be the rectifier and giver of spiritual life to the seven mortal kings that preceded him. the wrath of the vials is said to be "for two times and a half" a seemingly inexplicable reference, save that it also occurs in revelation. the mother of the word of god, he who is the mounted version of the heavenly christ who rules all the nations of the world with a rod of iron, is persecuted by the red dragon, satan, forcing her to flee his vengeance "and to the woman were given two wings of a gre

ook upon. in their eyes are great millstones, such as may grind the bones of men. from their mouths, as from a winepress, stream seas of blood. this image of reaping the iniquitous from the earth and grinding them in a great winepress occurs in the vision of st. john: and the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of god. and the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs (rev. 14: 19-20) that the heads of the angels are "covered with diamond" and upon their hands are "marble sleeves" symbolizes the hardness of their judgmentthey will not be moved to pity. as st. john says of those that b

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

the desire of my heart, and i longed to protect him. i carried him in my womb, i gave birth to him, i endured the agony of the birth pangs, i was all alone, and the great ones were afraid of disaster and to come out at the sound of my voice. my father is in the tuat,[fn#233] my mother is in aqert,[fn#234] and my elder brother is in the sarcophagus. think of the enemy and of how prolonged was the wrath of his heart against me [when] i, the great lady, was in his house [fn#231] i.e, to be my advocate [fn#232] literally "his thing [fn#233] tuat is a very ancient name of the other world, which was situated either parallel with egypt or across the celestial ocean which surrounded the world [fn#234] the "perfect place" i.e, the other world "i cried then [saying 'who among the people will indeed

WICCA WITCHCRAFT TODAY

primitive christianity '4. after the celebration of the agape the neophyte is worthy of a new birth, represented allegorically. a satyr and satyra are seated; a fawn is stretching out its muzzle towards the satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before pers

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

to make him utter the squeals. men often applaud an imitation, and hiss the real thing. the serpent and the file a serpent in the course of its wanderings came into an armourer s shop. as he glided over the floor he felt his skin pricked by a file lying there. in a rage he turned round upon it and tired to dart his fangs into it; but he could do no harm to heavy iron and had soon to give over his wrath. it is useless attacking the insensible. 269 a green book of meditations volume 3 oriental and monotheist wisdom i was not wholly satisfied with my second volume and i wished to further emulate frangquist and shelton in collecting a broad selection of instructional meditations from the world religions. perhaps i should have practiced their silence? in any case, i spent a summer putting toget

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5 may hold one. francis barrett, in his magus, catalogs 7 birds, fishes, animals, metals, stones and members of the body. it has been said there are seven apertures of the skull to correspond with the seven planets. there are seven degrees in the oriental order of sikha and the sat bhai (7 brothers; bu

e 7 churches. 7 stars, i. 20; ii. 1. represent 7 angels of the churches. 7 angels of the churches, i. 20. 7 lamps stand near the throne, iv. 5. 7 seals, v. 5, opened by the lamb, produce 4 horses, etc. 7 trumpets, viii. 2. given to 7 angels. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 7 thunders utter their voices, x. 3. 7 plagues held by 7 angels, xv. i. 7 vials of wrath, xv. 7. 7 spirits of god, v. 6. 127. 7 horned and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed and 10 horned scarlet beast, on which is a woman, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horne

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

ion of die weltalter (1815) in the portrayal of the eternal life of the godhead, the absolute and primordial being, as a conflict between two equally primal forces, the negative and positive. this eternal antithesis, schelling notes, is di cult to verbalize and to conceive scientifically, but it may be cast in a number of images, to wit, necessity and freedom, withholding and outpouring, love and wrath, leniency and strictness, retreat into selfhood (die selbstheit) and self-giving egoity (die egoit t).225 the absolute is not configured as a dissolution of opposites (or, in the celebrated language of nicholas of cusa, coincidentia oppositorum)226 but rather as their perpetuation, for divine individuality (g ttlichen individualit t) is not possible without dividuality (dividualit t).227 hen

ing s probable indebtedness to kabbalah, and especially to the teachings of luria, is perhaps most conspicuous. in language that resonates with kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 schelling contends that what is altogether first in god, in the living g

ng before him, which is from time to time (le-ittim. the transition from perpetual musing to intermittent play requires holding back and the setting of a boundary. the notion of withdrawal, itself withdrawn and thus not stated overtly, is a secret exegetically derived from the verse lema an shemi a arikh appi u-tehillati ehetam lakh le-vilti hakhritekha, for the sake of my name i will postpone my wrath and my glory i will hold in for you so that i will not 132 chapter three destroy you (isa 48:9).89 the plain sense of the prophetic dictum relates to divine mercy expressed as god s long-suffering, the capacity to restrain his rage. the expression tehillati ehetam, literally my glory i will hold in, is parallel to a arikh appi,90 i will postpone my wrath. one may surmise that at some point i

, ages, p. 74. 247. ibid, p. 17. 248. the thematic connection between the lurianic doctrine of simsum, which is an act of limitation, and the primacy accorded the divine attribute of judgment in the older rabbinic teaching is noted by scholem, major trends, p. 263. for an elaboration of this trajectory, see liebes, studies in jewish myth, pp. 27 28. 249. schelling, ages, p. 83. the association of wrath and contraction is found as well in oetinger s writings, which, in turn, influenced hegel. see magee, hegel, p. 173. 250. schulze, schelling, pp. 154 166. scholem, major trends, p. 412 n. 77, comments on the similarity between a statement of schelling and the lurianic notion of simsum. see idem, kabbalah, p. 134, and the comment from the scholem archive in the jewish national and university

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

tribe simeon sign pisces angelic name arfaolg "of simeon and levi (pisces, jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it was fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latter because they had carried off dinah, the daughter of leah. moses says of them 'let thy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who sa

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

paralleda west ri while (one w) el ka pintas where in quiinn who dalai whom kasarema, sobame whom (unto) kasareme whom kasarernieji whom (under) kaseremi widow riore windows kouio winds zodougou winds (the many fold w) ozodoauguil wings vi' pa ahe wisdom (the secret) aninaeli woe obis work of man workmen kuala workwonders (that may) uaula zodiremn works (whose) sobe lia afake worshippers hoatih4 wrath venupahr wrath (the firmament of) kaelzod y you (unto you) nounca yourselves amirann chapter five the 6=5 and 7=4 rituals of the r.r. et a.c. according to tradition, these rituals were written through the trance mediumship of the felkins with the astral masters of the third order. the general opinion at whare ra was that the 6=5 grade is an incredibly beautiful ceremony to experience. it is

eloved. drunkenness becomes ardent hunger and thirst: gluttony after righteousness which shall receive fulfillment. fearfulness is lost in faith. wavering and instability become steadfastness. self-righteousness is swallowed up in righteousness of god. pride becomes humility. the rain glorious become as a chill. the hard of heart become merciful. violence becomes meekness. malice becomes charity. wrath becomes peace making. dishonesty is forgotten in supreme truth `darkness is overwhelmed by light, till the ego of humanity merges in the 'selfhood of god''password: abider in the mountains menes theoros. signs 4 horus: casting out the image of matter. osiris: silence thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gr

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