Michael Wynn's Occult Reference Library
XXX

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ell known (see suppl. but to make up for it, their oldest poetry is still dimly conscious of another name of wuotan, which again the edda only mentions cursorily, though in ssem. 46^ it speaks of oski and omi in a breath, and in 91^ uses omi once more for osinn. now this omi stands related to omr, sonus, fragor, as the as. woma to wom, clamor, sonitus; i have quoted instances in andr. and el. pp. xxx, xxxi, to which may now be added from the cod. exon: heofonwoma 52, 18. 62, 10; dtegredwoma 179, 24; hhdewoma 250, 32. 282, 15; wiges woma 277, 5; wintres woma 292, 22: in this last, the meaning of hiemis impetus, fragor, furor, is self-evident, and we see ourselves led up to the thought which antiquity connected with wuotan himself: out of this living god were evolved the abstractions wuot (f

which i shall treat hereafter, and in which death is likewise set up to be pelted. did the skittle represent the sacred hammer? an unmistakable relic of the worship paid to the thunder-god is the special observance of thursday, which was not extinct among the people till quite recent times. it is spoken of in quite early documents of the mid. ages' nuuus diem jovis in otio observet' aberglaube p. xxx 'de feriis quae faciunt jovi vel mercurio' p. xxxii. quintam feriam in honorem jovis honorasti, p. xxxvii. on thursday evening one must neither spin nor hew; superst, swed. 55. 110. and germ. 517. 703. the esthonians think thursday holier than sunday^ what punishment overtook the transgressor, may be gathered from another superstition, which, it is true, substituted the hallowed day of christ

owed, but aequor (mare placidum) seems not cognate, being related to aequus, not to aqua and goth, ahva (see supi)l).i the boisterous element awakened awe, and the sense of a god's immediate presence. as "woden was also called "vvoma (p. 144, and osinn orni and yggr, so the as. poets use the terms woma, sweg, bruga and egesa almost synonymously for ghostly and divine plienomena (andr. and el. pp. xxx xxxii. oegir was therefore a highly appropriate name, and is in keeping with the notions of fear and horror developed on p. 207-8. this interpretation is strikingly confirmed by other mythical conceptions. the edda tells us of a fear-inspiring helmet, whose name is oegishialmr: er oil qvikvendi brwsast at sia, sn. 137; such a one did hreicmar wear, and then faihir when he lay on the gold and s

shes, saeni. 73; and the ases boiled an ox on their journey, sn. 80' in sanskrit, siulha nectar is distinguished from rnjin'to ambrosia. everywhere there is an eitgli in the l)usiness: garuda is called sudhahara, or amritaharana, nectar-thief or ambrosia-thief (pott, forsch. 2, 4')1; it is in the shape of an eagle that obinn carries off oshrajrir, and zeus his cupbearer ganymede (see ch. xxxv and xxx, path-crossing and poetry. 320 condition of gods. but, for all that, tliey are regarded as subject to the encroachments of age, so that there are always some yoinifi and some old gods; in particular, odinn or wuotan is pictured everywhere as an old greybeard (conf. the old god, p. 21, thorr as in the full strength of manhood. balder as a blooming youth. the gods grow hdrir ok gamlir (lioar and

ABRAMELIN2

r ix (to transform animals into men, and men into animals, etc) chapter xxi (to transform oneself, and take different faces and forms) chapter xxii (this chapter is only for evil, for with the symbols herein we can cast spells, and work every kind of evil; we should not avail ourselves hereof) chapter xxiii (to demolish buildings and strongholds) chapter xxvii (to cause visions to appear) chapter xxx (to cause comedies, operas, and every kind of music and dances to appear) unto what prince the operations of each chapter are submitted.122 astarot and asmodee do together execute the symbols and operations of: chapter vi (to cause mines to be pointed out, and to help forward all kinds of work connected therewith) chapter vii (to cause the spirits to perform with facility and promptitude all n

s and strongholds) magot (performeth):123 chapter x (to hinder any necromantic or magical operations from taking effect, except those of the qabalah, or of this sacred magic) chapter xi (to cause all kinds of books to be brought to one, and whether lost or stolen) chapter xxi (to transform oneself, and take different faces and forms) chapter xxiv (to discover any theft that hath occurred) chapter xxx (to cause comedies, operas, and every kind of music and dances to appear) asmodee (performeth: chapter xii (to know the secrets of any person) belzebud (performeth: chapter ix (to transform animals into meti, and men into animals, etc) chapter xx (to excite every description of hatred and enmity, discords, quarrels, contentions, combats, battles, loss, and damage) chapter xxii (this chapter is

s can also (to a great extent) be administered by the familiar spirits, namely: chapter ii (scientific information) chapter iv (visions) chapter xii (secrets of other persons) chapter xviii (healing of maladies) chapter xix (affection and love) chapter xxiii (demolishing buildings) chapter xxiv (discovery of theft) chapter xxvii (causing visions to appear) chapter xxviii (obtaining money) chapter xxx (visions of operas, comedies, etc) if at the beginning they excuse themselves from the performance, there is probably some hindering cause, and in this case you should make use of other spirits; but otherwise they must obey you in and throughout everything that you shall command them. the sacred magic 100 instructions and explanations concerning what points we should particularly observe with

robably some hindering cause, and in this case you should make use of other spirits; but otherwise they must obey you in and throughout everything that you shall command them. the sacred magic 100 instructions and explanations concerning what points we should particularly observe with regard to each chapter of the third book, and especially chapters i, ii, iv, vi, vii, x, xxiii, xxv, xxvii, xxix, xxx.124 chapter i (to know all manner of things past and future, which be not however directly opposed to god, and to his most holy will) first take the symbol in your hand, place it (upon the top of your head) under your hat, and either you will be secretly warned by the spirit, or he will execute that which you have the intention of commanding him to do (this next instruction is given in the ms

bulwer lytton. 41 i.e, the terrace or balcony. 42 i.e, the spirits. 43 i.e, the altar. 44 he here evidently means the oratory, and not the bedchamber described in chapter vil. 45 the rosicrucian initiate will note the description of these vestments. 46 mirrhe en larmes 47? galanca, or galanga, an indian root, used for medicinal purposes. see description of holy anointing oil and perfume in exodus xxx. 48 olibanum. 49 or storax. 50 a brasse is a fathom; but here perhaps implies rather an arm s length: lune brasse enveron ou demi aulne. 51 i.e, in the hollow interior of the altar. 52 which give the instructions for these periods. 53 concerning the two last moons. 54 it will be remarked how this point is insisted on. 55 which, apparently, should refer to the coals, and not to the censer. 56 p

ABRAMELIN3

in the mage 206 the thirtieth chapter. o cause comedies, operas, and every kind of music and dances to appear( b) to cause all kinds of music to be heard( c) music and extravagant balls( d) for all kinds of instruments to be played( e) for comedies, farces and operas* in the original ms. these words fin des signes are written in this manner across and within the two last squares. notes to chapter xxx (a) the symbols of this chapter are manifested only by the evil spirits (b) magot performs the operations hereof (c) the familiar spirits can to an extent perform the operations of this chapter (1) n a g i n a h a g i n a h m g q g q (2) m e k o l a h e k o l a h (3) n i g i g i n i g i g i n m a c a s e f e f a r u s e c a l a s e f (4) end of the symbols* the sacred magick 207 (d) no especia

ALEISTER CROWLEY LIBER CHANOKH

fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. modernised and corrected edition of turner s translation at http//www.geocities.com/nu_isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysterior

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ished "liber xxv. the ritual of the star ruby" an improved form of the lesser ritual of the pentagram, liber cccxxxiii, the book of lies, pp. 34& 35. also appendix vi of this book "liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and yang" an account of the cosmic process: corresponding to the stanzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equinox i, p. 17 "liber xxxiii" an account of a. a. first written in the language of his 217 period by the councillor von eckartshausen and now revised and rewritten in the universal cipher. equinox i, p. 4 "liber xxxvi. the star sapphire" an improved ritual of the hexagram. liber cccxxxiii (the book of lies, p.p. 46

e most potent invocation extant, and was used by the master himself in his attainment. see p. 265 of this book "liber cd. liber tau vel kabbalae truium literarum sub figura cd" a graphic interpretation of the tarot on the plane of initiation. equinox vii, p. 75 "liber ccccxii. a vel armorum" an instruction for the preparation of the elemental instruments. equinox iv, p. 15 "liber ccccxviii. liber xxx aerum vel saeculi" being of the angels of the thirty aethyrs, the vision and the voice. besides being the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple s

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ments of our possibilities, become continually more efficacious, and more closely bound up with our formula of initiation; and we progressively become aware of deeper and vaster images of the ofall- truth class, which reconcile, by including within themselves, all apparent antinomies. it is certain without error that i ought to go to bed. love is the law, love under will. fraternally, 666 chapter xxx do you believe in god? cara soror, do what thou wilt shall be the whole of the law. you are quite right, as usual. true, we have gone over a great deal of the ground in various learned disquisitions of gods, angels, elves, et hoc genus omne. but god with a capital "g" in the singular is a totally different pair of bl chers- nicht wahr? let me go back just for a moment to the meaning of "belief

ALEISTER CROWLEY MEDITATION

stick to it, avoiding opportunism; and let him be very careful to take no credit for what he does or refrains from doing- it is a purely practical code, of no value in itself. the cleanliness which assists the surgeon in his work would prevent the engineer from doing his at all (ethical questions are adequately dealt with in "then tao" in "konx om pax" and should be there studied. also see liber xxx of the a. a. also in liber ccxx, the "book of the law" it is said "do what thou wilt shall be the whole of the law< remember that for the purpose of this treatise the whole object of yama and niyama is to live so that no emotion or passion disturbs the mind) 24 chapter iv pratyahara pratyahara is the first process i

ep an exact record, so that he may discover the relation of cause and effect in his working, and so that the a'.a. may judge of his progress, and direct his further studies. after a year of probation he may be admitted a neophyte of the a'.a, and receive the secret holy book liber vii. these are the principal instructions for practice which every probationer should follow out: libri e, a, o, iii, xxx, clxxv, cc, ccvi, cmxiii. 46 there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tease the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea's pacific swoon. third, let thy li

ALEISTER CROWLEY TAO TEH KING

the wise man avoideth effort, desire and sloth((effort is the rajo-guna, and makes one go faster than is natural. sloth is the tamo-guna, and makes one go slower than is natural. desire is the disturbance of the satwa-guna, exciting the lust of change, in one direction or the other, from the natural. things gained: see liber al cap ii vv weh note: not in ts, but sometimes added: 57-60) 34 chapter xxx a warning against war. 1. if a king summon to his aid a master of the tao, let him not advise recourse to arms. such action certainly bringeth the corresponding reaction. 2. where armies are, are weeds. bad harvests follow great hosts. 3. the good general striketh decisively, once and for all. he does not risk((counter-attack. in other words, he acts according to the rules of the game, without

ALEISTER CROWLEY THE QABALAH

edials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen, grace. 5 similarly, from the initials and finals of the words hmymch wnl hluy ym, mi iaulah leno ha- shamayimah, who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah, circumcision, and hwhy, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temurah is permutation. according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alphabet is bent exactly

ALEISTER CROWLEY EQ I 1

ence. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into

ALEISTER CROWLEY EQ I 5

. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop press reviews 177 editorial the price of this magazine is now six shillings, and the size reduced. if the whole edition is sold immediately, there should be a matter of eighteenpence left to pay those who have toiled day and night, six months, to bring it to perfection* readers can help us: firstly, by buying the edition de luxe; secondly, by buying copies for their friends; and

, of a sentence, are taken to form a word or words. thus the qabalah is called chkmh nsthrh, chokhmah nesthrah "the secret wisdom; and if we take the initials of these two words ch and n, we form by the second king of notariqon the word chn, chen "gracce" similarly, from the initials and finals of the words mi iolh lnv hshmimh, mi iaulah leno ha-shamayimah "who shall go up for us to heaven (deut. xxx. 120, are formed milh, milah "circumcision" and ihvh, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temura is permutation.4 according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alphabet is bent exact

ALEISTER CROWLEY EQ I 5

off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounde

ALEISTER CROWLEY EQUINOX EQ I 2

n. a million morns may follow that first dire daemonic dawn when he did split my spirit with his lightnings and enveloped it! xxix so i am stretched out naked to the knife, my whole soul twitching with the stress of the expected yet surprising strife, a martyrdom of blessedness. though death came, i could kiss him into life; though life came, i could kiss him into death, and yet nor live nor die! xxx yet i that am the babe, the sire, the dam, am also none of these at all; 102 for now that cosmic chaos of i am bursts like a bubble. mystical the night comes down, a soaring wedge of flame woven therein to be a sign to them who yet have never been. xxxi the universe i measured with my rod. the blacks were balanced with the whites; satan dropped down even as up soared god; whores prayed and dan

ALEISTER CROWLEY EQUINOX EQ I 4 2

f the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus, et os vulvae- prov. xxx. 16. the great white spirit stretched himself and yawned. he had done an honest six day's work if ever a man did; yet in such physical training was he from his lengthy "cure in that fashionable spa pralaya that he was not in the least fatigued. it was the loi du r pos hebdomadaire that had made him throw down his tools "anyway, the job's finished" he said, looking round him complacently. even

ALEISTER CROWLEY EQUINOX EQ I 4 3

ges themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the t

ess d jesus, foully nailed unto the cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen" 77 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly ques

BLAVATSKY H P ANTHROPOGENESIS

and plesiosauri ceased to exist with the bulk[[footnote(s* we read in the "memoire a l'academie" of the "naive astonishment of geoffrey st. hilaire, when m. de paravey showed to him in some old chinese works and babylonian tiles dragons. saurians and ornithorhynchuses (aquatic animals found only in australia, etc, extinct animals that he had thought unknown on earth. till his own day* see isaiah, xxx. 6 "the viper and the flying serpent unto the land of trouble and anguish" and the fiery serpents conquered by the brazen serpent of moses* the fossils reconstructed by science, which we know ought to be sufficient warrant for the possibility of even a leviathan, let alone isaiah's flying serpents, or saraph mehophep, which words are translated in all the hebrew dictionaries as "saraph" enflam

israel, that there were two schools "fiery serpents" was, then, simply the epithet given to the levites of the priestly caste, after they had departed from the good law, the traditional teachings of moses: and to all those who followed black magic. isaiah, when referring to the "rebellious children" who will have to carry their riches into the land whence come "the viper and fiery flying serpent (xxx. 6, or chaldea and egypt, whose initiates had already greatly degenerated in his day (700 b.c, meant the sorcerers of those lands* but these must be carefully distinguished from the "fiery dragons of wisdom" and the "sons of the fire mist" in the "great book of the mysteries" we are told that "seven lords created seven men; three lords (dhyan chohans or pitris) were holy and good, four less he

ago with time or yuga revolutions, and the saptarishis are intimately connected with our present age- the dark kali yug* the great circle of time, on the face of which fancy in india has represented the tortoise (kurma, or sisumara, one of the avatars of vishnu, has the cross placed on it by nature in its division and localisation of stars, planets and constellations. thus in bhagavata purana v, xxx, it is said that "at the extremity of the tail of that animal, whose head is directed toward the south and whose body is in the shape of a ring (circle, dhruva (the ex-pole star) is placed; and along that tail are the prajapati, agni, indra, dharma, etc; and across its loins the seven rishis" this is then the first and earliest cross and circle, into the formation of which enters the deity (sy

BLAVATSKY H P COSMOGENESIS

rd marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx introductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr. max muller himself, are an evident proof that the statement has no historical basis to stan

er referring to her under the name of one of their archangels, and the latter under that of one of their gods. therefore the meaning of the "fairy tale" translated by chwolson from an old chaldean mss. translated into arabic, about qu-tamy being instructed by the idol of the moon, is easily understood (vide book iii) seldenus tells us the secret as well as maimonides (more nevochim, book iii, ch. xxx. the worshippers of the teraphim (the jewish oracles "carved images and claimed that the light of the principal stars (planets) permeating these through and through, the angelic virtues (or the regents of the stars and planets) conversed with them, teaching them many most useful things and arts" and seldenus explains that the teraphim were built and composed after the position of certain plane

mely, heat, cold, dryness and moisture, an exact likeness of the ogdoad is presented (b. i. ch. xvii) only this "likeness" and the ogdoad itself is a blind, just as in the seven creations of the vishnu puranas, to which two more are added of which the eighth, termed anugraha "possesses both the qualities of goodness and darkness" a sankhyan more than a puranic idea. for irenaeus says again (b. i. xxx. 6) that "they (the gnostics) had a like eighth creation which was good and bad, divine and human. they affirm that man was formed on the eighth day. sometimes they affirm that he was made on the sixth day, and at others on the eighth; unless, perchance, they mean that his earthly part was formed on the sixth day and his fleshly part) on the eighth day; these two being distinguished by them" t

n lords of being, the prajapatis, who, as verse 36 says "produce seven other manus (the ordinances of manu) ildabaoth does likewise "i am father and god, and there is no one above me" he exclaims. for which his mother coolly puts him down by saying "do not lie, ildabaoth, for the father of all, the first man (anthropos) is above thee, and so is anthropos, the son of anthropos (irenaeus, b. i, ch. xxx, 6. this is a good proof that there were three logoi (besides the seven born of the first, one of these being the solar logos. and, again, who was that "anthropos" himself, so much higher than ildabaoth? the gnostic records alone can solve this riddle. in pistis sophia the four-vowelled name ieov is in each case accompanied by the epithet of "the primal, or first man" this shows again that the

e zodiac is meant. the roman catholics have discovered in it, moreover, a prophecy of christ, who is that twelfth star, they say, and the eleven apostles; the absence of the twelfth being also regarded as a prophetic allusion to the treachery of judas. the twelve sons of jacob are again a reference to the same, as justly pointed out by villapandus (temple de jerusalem, vol. ii, p. 2nd part, chap. xxx. sir james malcolm, in his history of persia (ch. vii, shows the dabistan echoing all such traditions about the zodiac. he traces the invention of it to the palmy days of the golden age of iran, remarking that one of the said traditions maintains that the genii of the planets are represented under the same shapes and figures they had assumed, when they showed themselves to several holy prophet

seven cubits high" the kama-loka of the egyptians. those only of the dead, who know the names of the janitors of the "seven halls" will be admitted into amenti for ever; i.e, those who have passed through the seven races of each round- otherwise they will rest in the lower fields "and it represents also the seven successive devachans, or lokas. in amenti, one becomes pure spirit for the eternity (xxx. 4; while in aanroo "the soul of the spirit" or the defunct, is devoured each time by uraeus- the serpent, son of the earth (in another sense the primordial vital principles in the sun, i.e, the astral body of the deceased or the "elementary" fades out and disappears in the "son of the earth" limited time. the soul quits the fields of aanroo and goes on earth under any shape it likes to assume

BLUE EQUINOX

ary on the book of the law, in the form of a letter from the master therion to his magical son. liber x. liber porta lucis. this book is an account of the sending forth of the master by the a.a. an an explanation of his mission. liber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should i

ruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. liber xxx. liber libr. an elementary course of morality suitable for the average man. liber lxi. liber caus. the preliminary lection, including the history lection. explains the actual history and origins of the present movement. its statements are accurate in the ordinary sense of the word. the object of this book is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language

BOOK T

wo small daggers, are jupiter and libra, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of hb:v (convalescence, recovery from sickness; change for the better. herein do hb:lavyh and hb:klyal bear rule. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the mag

DONALDTYSON AIQBEKER

he letter on the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degen

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

coffin being all found together, it appeared as if the coffin had been brought to that spot and there unpacked--h. raven" vyse, pyramids, vol. ii, p. 86. 2. they are exhibited in the first egyptian room, case a, and the fragments of the coffin in wall case no. 1 (no. 6647) in the same room. 3. see lepsius, auswahl, taf. 7. 4. or suten bat; see sethe, aeg. zeitschrift, bd. xxviii, p. 125; and bd. xxx, p. 113; max m ller, aeg. zeitschrift, bd. xxx, p. 56; renouf, proc. son bibl. arch, 1893, pp. 219, 220; and lef bure, aeg. zeitschrift, bd. xxxi, p. 114 ff. 5. it seems that we should read this god's name keb (see lef bure, aeg. zeitschrift, bd. xxxi, p. 12 5; for the sake of uniformity the old name is here retained] p. xxi em ren-s en seta pet ertat-nes un-k em neter in her name of "mystery

ynasty, rather than the work of the ivth dynasty, in accordance with the inscription upon it; but like dr. birch he was of opinion that the coffin certainly belonged to the ivth dynasty, and adduced in support of his views the fact of the existence of portions of a similar coffin of seker-em-sa-f, a king of the vith dynasty. recently, however, an attempt has again been made (aeg. zeitschrift, bd. xxx, p. 94 ff) to prove by the agreement of the variants in the text on the coffin of mycerinus with those of texts of the xxvith dynasty, that the mycerinus text is of this late period, or at all events not earlier than the time of psammetichus. but it is admitted on all hands that in the xxvith dynasty the egyptians resuscitated texts of the first dynasties of the early empire, and that they cop

nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii, 1, 27, 28; herodotus, ii, 3; diodorus, i, 57, 4. 2. maspero, unas, ii. 591, 592; and compare pepi i, ii. 690, 691. 3. see line 596. 4. 5. maspero, pepi i, 1. 465, 466. 6. the pyramid of pepi ii, 1. 665. 7. in reading egyptian religious texts, the existence of the heavenly annu

ook of the dead was frequently distributed between two or more groups of artists and scribes, and that the sections were afterwards joined up into a whole. occasionally by error two groups of men would transcribe the same chapter; hence in the papyrus of ani, chapter xviii. occurs twice (see within, p. cxlviii [1. recueil de travaux, t. iv, p. 62. 2. naville, todtenbuch (einleitung, pp. 41-43] p. xxx selection and arrangement of chapters. the sections or chapters of the theban version are a series of separate and distinct compositions, which, like the sections of the pyramid texts, had no fixed order either on coffins or in papyri. unlike these texts, however, with very few exceptions each composition had a special title and vignette which indicate its purpose. the general selection of the

of the dead. annu, the heliopolis of the greeks (herodotus, ii, 3, 7, 8, 9, 59, 93; strabo, xvii, i, 27 ff, and the capital of the thirteenth nome of lower egypt [1. see am lineau, la g ographie de l' gypte, l' poque copte, p. 155. 2. see brugsch, dict. g og, p. 227. 3. see maspero, tudes de mythologie, t. i, p. 345] p. cxxxiv the hebrews called it on (genesis xli, 45, 50; xlvi, 20, aven (ezekiel xxx, 17, and b th-shemesh (jeremiah xliii, 13; this last name is an exact translation of the egyptian per ra "house of the sun" which was also a designation of annu. the copts have preserved the oldest name of the city under the form.[1] a coptic bishop of this place was present at the council of ephesus. the city of annu seems to have become associated with the worship of the sun in prehistoric t

akhm m. aqert, a common name for the abode of the dead. bast, more fully pa-bast or per-bast, the bubastis of the greek writers (herodotus, ii, 59, 137, 156, 166; strabo, xvii, 1, 27, the metropolis of the eighteenth nome of lower egypt, and the seat of the worship of bast, a goddess who was identified with the soul of isis, ba en auset. the city is mentioned in the bible under the form (ezekiel xxx, 17, pi-beseth [1. see am lineau, op. cit, p. 287] p. cxxxv which the copts have preserved in their name for the city; the arabs call the place tell basta. het-benbent, the name given to many sun-shrines in egypt, and also to one of the places in the other world where the deceased dwelt. het-ptah-ka, the sacred name of the city of memphis, the metropolis of the first nome of lower egypt; it me

with the elysian fields of the greeks. set amentet, i.e "the mountain of the underworld" a common name of the cemetery, which was usually situated in the mountains or desert on the western bank of the nile. suten-henen, more correctly henen-su, the metropolis of the twentieth nome of upper egypt, called by the greeks heracleopolis magna (strabo, xvi i, i, 35. the hebrews mention the city, isaiah xxx, 4) hanes as the representative of upper egypt, and in coptic times it was still of considerable size and importance; the copts and arabs have preserved the ancient name of the city under the forms# and. ahnas. tanenet, a district sacred to the gods osiris and ptah; it was probably situated near memphis. ta-sert, or ta-tchesertet, a common name for the tomb. tep, a district of the town per-uat

give forth light in darkness, and lo! it is lightened and made bright. i have illumined the blackness (11) and i have overthrown the destroyers. i have made obeisance unto those who are in darkness, and i have raised up (12) those who wept and who had bidden their faces and had sunk down. then did they look upon me. i am the lady, and i will not let you hear concerning me" next: plates xxix. and xxx. plate xxviii. http//www.sacred-texts.com/egy/ebod/ebod34.htm (2 of 2 [8/10/2001 11:28:52 am] sacred texts egypt index previous next plates xxix. and xxx. vignette (plate xxix: ani and his wife standing with hands raised in adoration before the god thoth, who has ankh "life" upon his knees, and is seated on a pylon-shaped throne. text [chapter clxxv (1) the chapter of not dying a second time

riends [of osiris] and all that belonged unto him. verily the soul of sut, which (22) is greater than all the gods, hath departed to [amenta. may it be granted that i bind his soul in the divine boat (23) at my will. o my osiris, thou hast done for me that which thy father p. 343 ra did for thee. may i abide upon the earth lastingly (24) may i keep possession of my throne; may my plates xxix. and xxx. http//www.sacred-texts.com/egy/ebod/ebod35.htm (1 of 4 [8/10/2001 11:28:57 am] heir be strong; may my tomb and my friends who are upon earth flourish (25) may my enemies be given over to destruction and to the shackles of the goddess serq! i am thy son, and ra is my father (26. for me likewise hast thou made life, strength and health. horus is established upon his throne. grant that the days

etc. from the concluding lines we find that the chapter was to be recited over a figure of the god horus made of lapis-lazuli, which was to be placed near the neck of the deceased, and which was supposed to give him power upon earth with men, gods, and the shining spirits; the effect upon him would, moreover, be exceedingly beneficial if it were recited in the underworld. p. 344 vignette i (plate xxx: the god osiris, bearded and wearing the id white crown, stands in a shrine the roof of which is surmounted by a hawk's head and ur i; at the back of his neck hangs the menat (see above p. 245, and in his hands he holds the crook, sceptre, and flail, emblems of royalty, power, and dominion. behind him stands the goddess isis, who rests her right hand upon his right shoulder; in her left hand s

eech of man when he came from ta-mera, saying 'he knoweth our paths and our cities, i have been pacified (7) and the smell of him is to me even as the smell of one of you" ani saith unto him "i am osiris, the scribe ani, triumphant in peace, triumphant (8) i have drawn nigh to behold the great gods, and i feed upon the meals of sacrifice whereon their kas feed. i have been to the plates xxix. and xxx. http//www.sacred-texts.com/egy/ebod/ebod35.htm (2 of 4 [8/10/2001 11:28:57 am] boundaries [of the p. 345 lands (9) of the ram, the lord of tattu, and he hath granted that i may come forth as a bennu bird and that i may have the power of speech. i have passed through the river-flood. i have made (10) offerings with incense. i have made my way by the side of the thick-leaved tree of the childre

come forth to the boat of the prince. i have not despised god (10) i have not caused misery; nor have i worked affliction. i have done not (11) that which god doth abominate. i have caused no wrong to be done to the servant by his master. i have (12) caused none to feel pain. i have made [no man] to weep (13) i have not committed murder; nor have i ever bidden any man "to slay on plates xxix. and xxx. http//www.sacred-texts.com/egy/ebod/ebod35.htm (3 of 4 [8/10/2001 11:28:57 am] my behalf. i have not wronged the people. i have not filched that which hath been offered in (14) the temples; nor have i purloined the cakes of the gods. i have not carried away the (15) offerings made unto the blessed dead. i have not committed fornication, nor have i defiled my body (16) i have not added unto no

he second month of the season of coming forth until the end thereof (23) in the presence of the lord of this earth. i behold the eye of the sun wax full in annu. may no evil happen unto me in this land in the (24) hall of double right and truth, because i know, even i, the names of the gods who live therein and who are the followers of the great god" next: plates xxxi. and xxxii. plates xxix. and xxx. http//www.sacred-texts.com/egy/ebod/ebod35.htm (4 of 4 [8/10/2001 11:28:57 am] sacred texts egypt index previous next plates xxxi. and xxxii. vignettes: the hall of double right and truth, wherein ani has to address severally the forty-two gods, who are seated in a row in the middle of the, hall. at each end is a door that on the right is called "neb-maat-heri-tep-retui-f" and that on the lef

GILBERT THE MAGICAL MASON

y were deemed tobeof varying temper in their relations to man; la motte fouque wrote four little tales in regard to these beings: they were named undine, aslauga's knight, sintram and his companions, andthetwo captains. these elemental beings, whose existence is now generally scoffed at, are suggested in numerous verses of the old and new testaments. in the old testament book of proverbs, chapter xxx, we have several notable quaternaries: they are 4 that never have enough; the grave, the barren woman, the dry earth and consuming fire. 4 things not to be understood; the ways of an eagle through the air, the way of a serpent, of a ship, and the way of a young man with a maid. 4 things the world cannot bear; the slave in power, the fool when content, an odious wife, and a bond-woman giving an

n or means; and third, the dreams which the dreamers considered to be intimations of the will of jehovah, and which were acted on accordingly. in the first series of references note; a dream cometh through the multitude of business, in ecclesiastes v.3; and in isaiah xxix. 7, 8, we read of the delusions of dreams.dreams189ofthesecond variety arethedreams of abimelech, genesisxx,6;andlaban,genesis xxx. 24; of pharaoh, and the chief baker and butler of the pharaoh of joseph (sesostris of the greeks; nebuchadnezzar in daniel ii.,1,2,3;andthe curious new testament dreamofpilate's wife respecting jesus and his trial and condemnation.ofthethirdsort are the dreams of abraham, see genesis xv. 1, where the wordvisionis used in the english version.ofjacob,in genesis xxxi. 10, 11, concerning the bree

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goal

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

butes to nerthus and muspell (haupt 3, 226) demands attention. beside the fays, who answer to our swan-maidens, wish-wives and norns, beside abundia, who resembles folia (fulness, i attach importance to taranis =donar, to gwydion= wuotan, to beal=phol or balder, and i am not sure but that hesus is the same as cheru, and that segomon (p. 371) ought not to be overlooked. needfires and may-offerings xxx preface. are subjects for consideration. it would greatly advance our knowledge of wuotan^s true nature, if we could ascei-tain how far the celtic worship of mercury differed from the roman; to all appearance that deity was greater to the celts and germans than hermes-mercury was to the greeks and romans; to trismegistus and tervagan i allude on p. 150. all that is left us of the celtic religi

ome day; yet they ought to belong to the present too, which i cannot think of without our past reflecting its radiance upon it, and on which the future will avenge any depreciation of the olden time. my gleanings i bequeath to him who, standing on my shoulders, shall hereafter get into full swing the harvesting of this great field. jacob grimm. berlin, 28th april, 1844. contents vol. iii. chapter xxx. poetry xxxi. spectres xxxii. translation. xxxiii. devil. xxxiv. magic. xxxv. superstition xxxvi. sicknesses. xxxvii. herbs and stones xxxviii. spells and charms index. pages 899 912 913 950 951 983 984 1030 1031 1104 1105 1147 1148 1189 1190 1222 1223 1249 1251 127g chapter xxx. poetry. maei'e however means not only fama, but fabula; and here some other and more interesting personifications p

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

to drip out of adam s rib. with the giant s birth out of ice and rime we may connect the story of the snow-child (in the modus liebinc, and the influence, so common in our fairy-tales, of snow and blood on the birth of a long wished for child. all this seems allied to heathen notions of creation, conf. 1 no doubt the familiar name kibbentrop is founded on some such tradition. 562 creation. chap. xxx. also i must call attention to the terms eitrdropi sasm. 35% eitrqvikja sn. 5, qvikudropi sn. 6: it is the vivifying fiery drop, and we do bestow on fire the epithet living/ eitr is our eiter, ohgr. eitar, as. ator, coming from ohg. eit, as. ad ignis; and its derivative sense of venenum (poison, fydpnaicov) seems inapplicable to the above compounds. it tallies with the views expressed at p. 31

offered milk and crumbs and a silver spoon thereto/ in olden times he must have been regarded as the god s messenger and confidant (see suppl. lastly the bee, the one insect that is tamable and will live among men, and whose wise ways are such a lesson to them, may be expected to have old mythic associations. the bee is believed to have survived from the golden age, from the lost paradise (chap. xxx; nowhere is her worth and purity more prettily expressed than in the servian lay of the rich gavan, where god selects three holy angels to prove mankind, and bids them descend from heaven to earth, as the bee upon the flower/ kako pchela po tsvetu (vuk 1, 128 ed. 2. the clear sweet honey, vol. ii. s 696 teees and animals. which bees suck out of every blossom, is a chief ingredient of the drink

n of as wuomo, woma, is a thrill of nature (p. 144, such as we actually experience at dawn, when a cool breeze sweeps through the clouds. expressions in point are the as. dceg-woma caedm. 199, 26. cod. exon. 175, 4. dcegred-woma, andr. 125, 8. cod. exon. 179, 24. morgen-sweg, beow. 257. dyne on daegred, caedm. 289, 27. asr dsegrede fast se dyne becom, casdm. 294, 4; conf. introd. to andr. and el. xxx. xxxi, and the allusion to donar, p. 736. to this i would trace the clang sent forth by the light of sunrise and sunset. and i venture to put the same sense on an. 0. fr. formula, which occurs only in carolingian poems: gerard de viane 1241, mou matin par son i aube esclarcie/ cod. reg. 7183, 3a, un matin par son i aube, quant el fu aparue; ibid. 5a, un matin par son i aube, quant li jor escla

oth, vlits fr. vleita, because vision is directed mainly to the visage. the lat. persona, obscure as its origin 2 may seem, agrees with the above in its use, except that siuns and trpocrcotrov may refer to any sight, vlits and persona more especially to the human form. the freest personality is proper to gods and spirits, who can suddenly reveal or conceal their shape, appear and disappear (chap. xxx. to man this faculty is wanting, he can but slowly 1 mhg. fcmn used in the same way: disen fitter oder sinen schin, parz. 18, 13. sante martins gewer oder sin schin, fragm. 28b. wip, man oder tieres schin, diut. 2, 94. sin wesen und sin schin (schein, er. 10047-9. der menschlich schin, ls. 3, 263. j hardly from irpbffwirov, like proserpina from tlepa-efiovr, where the change of sound is exactl

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

, upon which i have since reflected that probably she is vampired by an elemental. you told me she was a medium. now, all mediums are liable to be preyed upon by elementals. i have known some dismal cases of it. you cannot be too careful in these matters. i had my photograph mounted and framed to hang up to contemplate. mrs ayton joins me in wishing you both a very happy new year and success in x:xxx [i.e, alchemy. i have been too busy to touch my chemicals yet. in haste. thealchemist of the golden dawn chacombe vicarage 14 october 1892 37 72 74 the a !chemist of the golden dawn quabalah, is potent to expel these creatures. they say also that the burning of fir cones drives them away, but i have never tried it. read about the pentagram and hexagram in eliphas levi. do you know any jew qaba

ISIS UNVEILED

d) and as having hved 5000 years before the fall of troy" 299. mu hullcr hu tufficientjy proved the cbk in hii lecture on the 'zend-atesta' ckipt, etc, i, p. 86. he calls gimhtaip "the mythical pupil of zoroaato" mythical perhapa, only becauie the period in which he lived and learned with zoroaater i too remote to auow our modern adeoce tospecukte upon it with any cartainty. 30a pliny: nat. bitt, xxx, 2. 301. ibid. digitizecoy google 142 isis dnvkiled er or eros, whose vinon is related by plato in the repuuie" is declared by clemens alezandrinus to have been zordusth* while the ma^us who dethroned cambyses was a mede, and darius proclaims that be put down the magian rites to establish those of ormazd, xanthus of lydia declares isoroaster to have been the chief of the magi* which of them is

al from the beginning. when we use the term buddhutt, we do not mean to imply by it either the exoteric buddhism in- stituted by the followers of gautama-buddha, or the modem buddhistic religion, but the secret philosophy of bdjcyamunit which in its essence is 302. puto; rt!pub. x. liii. 303. strom. v, nv. 304. diog.lurt: lmtt^atphitatoflieti.lattoa, 2. 305. laftefclauduuala. 306. niny: nat. but, xxx. ii: cf. ci. ales: slnm. i, zr (p. 397, ante-nic. cbr. l "pytlmgorm wu a pupil of namntua" k footnote aimxag "otbcrwise earmbu. who, huet hta, vu zoromtcr" digitizecoy google zakatemsttra and the zoroastrians 143 cniainly identical with the ancient wisdom-religion of the sanctuary, the pre-vedic br&hmanism. the 'schism' of zoroaster, as it is called, is a direct proof of it. for it was no achi

ome next in heresy to the cerinthians whether having existed "before them or after them, nevertheless syndtronous" and then adds that "all christians at that time were equally called ivozarencs' 337. grynmaa: oruudoxogtapha, iauh part. i, 2:j^builem, 1569. 338. i connauuu, zi, 14. 339. i. u. yost: tk* itratuu tndetd, ii, p. 238; talmid. j/uanoa natir. 340. pmaria. lib. 1. torn. ii, hser. xxix, i: xxx, i. digitizecoy google u2 isis unveiled in the v^y first remark made by jesus about john the baptist, we find him stating that he is "euaa, which was for to come" this asser- tion, if it is not a later interpolation for the sake of having a prophecy fulfilled, means again that jesus was a kabalist; unless indeed we have to adopt the doctrine of the french spiritists and suspect him of bdieving

d "according to p^er* jerome ends the authentic and original evangel, written in hebrew by matthew the apostle-pubucan, in the library collected at caesarea by the martyr pamphilus/ received permitnon from the nasaraeant, who at beroea of syria use this [gospel, to transcribe it" he 39s. supcm. ju, put ii, t. 399. norberg: cod. nax, pref, p. t. 400. pmar. lib. i. torn. u, indie. 8; haer. xxvm. i, xxx. l 401. prrfmtt. pp. v-zxiv. 402. ibid, p. vu. 403. pmat, lib. i. torn. ii, hmt. xxx. ii. iil 404. boer.saim, ii. 2. digitizecoy google 18s isis unveiled vrites toward the end ot the fourth centuiy "in the eeangd wfaidi the nazareneb and ehioniiet use" adds jerome "which recently i trans- lated from hebrew into greek, and which is called by most persons tbe genmne govpel of matthew" etc* that

it, together with the raeiation of john, in his 'stichometjy* ankong the aruiugomena, the ebionites. the genuiiu primitive christians, rejecting the rest of theaposto1icwritldgs,madeu9eodlyof thisgoqiel (irenaeus: agtt.bet.,i,nvi,2: also euseb: ecei. hi*t, ill, xxvii, and the ebionites, as epipbanius dedares, firmly bejiered with the naxarenea that jesua was but a man "c^ the seed of a man (haer. xxx. iii. digitizecoy google the crapt of st. jer01.ie 183 notwitfastaading that he translated it twice, for it waa arcane or a aabret. neverthelesa jerome coolly sets down every commentary upon it, except his own, as heretical. more than that, jerome knew that this original gotpel of maiuiew was the expounder of the only true doctrine of christ; and that it was the work of an evangelist who had b

two [parts of the clementines] probably intended to purge them from heretical doctrine* and, together with a great majority of critics, assigns to the homilies a date not earlier than the third century, we may well infer that they must differ widely from their original, if there ever was one. simon the magician proves throughout the whole work that 428. epiphanius: poniir, lib. i, torn. ii, hmt. xxx, ii. 429. the ophite, for itutance, made of adoiuu, the third son of dda-baath, a malignant fteniiu, and, like his other five brothen, a conrtant enemy and adversary of man, irhoie divine and immortal spirit gave man the means of becoming the rival of theae geoii. 430. codex nasaratut. ill, p. 73. 431. the bishop of sslamu died a. d. 403. 432. panar, lib. i, tom. ii, haer. xxix, vil 433. the c

raioi come next to the cerinthians" so much vituperated by irenaeus* 457. joaepliui: jewuk war. u, viii, 7. 458. ibid, n, viii; philo jud: de mta eontmpl. uid quod mm. pmb. ubir. i 12; frag, in eiu: praip, viu, viii; munk; pauttine, pp. 35, 525, etc. eiuebioi menlioiu thor lemneion, where they perform tlie myaterics of k retil d life iecd. hitl, u. svii. 458. panar, ub. i, torn. ii, hmt. xxix, i; xxx. i. 460. cerinthus it the mne gnoitic? codtemporary of john the eransriiat of whom irenaeut inveoted the fallowing anecdote "ther are those who he*rd him [poly- carp] wy that john, the diaci^ of the lord, goinj to bathe at ephenu, and pcrtnving digitizecoy google the ancient and modern nabathaeans 197 munk, in his work palestine, affirms that there were 4000 esseoes living in the desert; that

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and of the rosicrucian system) is best explained (though it is erroneous as to the true meanings of the brothers of the r. c) through the following charges which were brought forward to the disparagement of these famous men. petri gassendi theologi epistolica exercitatio, in qua principia philosophi roberti fluddi medici reteguntur. parisiis, apud sebastianum cramoisy, vi jacob sub ciconiis, m.dc.xxx. prim. totam scripturam sacram referri ad alchymiam, et principia alchymistica. sensum scripturce mysticum non esse alium, quam explicatum per alchymiam, et philosophicum lapidem. non interesse ad ilium habendum cujus religionis sis, romanse, lutheranse, aut alterius. catholicum ilium solum esse, qui credit in lapidem catholicum, hoc est philosophicum, cujus ope homines d monia ejiciant, lingu

JESSUP MK THE CASE FOR THE UFO

wn by use of converter-feiled (sic) in action? harmless and so we are faced with the problem of explaining these phenomena. are they cases in which the psyche of the individual is such that he can control his movement and body in time and space? if so, why does he not return? i submit that capture by a space contraption, for purposes beyond our ken, is the only truly satisfactory answer' lang did xxx dematieralize (sic) xxxxxxx, swept up so quick, xxxxxxxxxxxx.1 the same for nurd, plants, water, rocks, etc "kaspar" was a problem, a result of cross-breeding that for once falied, he had no gills& grew much too large for his old environment. he had to be dumped. l-ms or lemurian-muanians or little-men! were forced by their size& by the fact of their gills to dig deep holes in rock, where, not

KETAB E SIYAH

them. xxvii nomen luciferius 393 the name of lucifer multi enim venient in nomine meo dicentes quia ego sum luciferius et multos seducent for many shall come in my name, saying, i am lucifer; and shall deceive many. xxviii peccatores sinners non veni vocare iustos sed peccatores i came not to call the righteous, but sinners. xxix descende the descent hic de caelo descendi i came down from heaven. xxx odium hatred non potest mundus odisse vos me autem odit quia ego testimonium perhibeo de illo quia opera eius mala sunt the world cannot hate you; but me it hateth, because i testify of it, that the works thereof are evil. xxxi lucifer the bringer of light iterum ergo locutus est eis luciferius dicens ego sum lux mundi qui sequitur me non ambulabit in tenebris sed habebit lucem vitae then spak

LIBER CHANOKH

00; english translation as heptameron, or elements of magick by robert turner in henry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2 (1998. dee, john: myster

LIBER CXCVII STORY OF SIR PALAMEDES

ges themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the t

ssed jesus, foully nailed unto the cruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen. 69 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly ques

LIBER DCCCLX JOHN ST

to some symbolic passage through the 6= 5 grade.though of course that grade is really symbolic of this soul-journey, not vice versa.and through 7= 4; so perhaps.if one could only dare to hope it!.to the 8= 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formula in the course of my working. 1 [it is a verse paraphrase of cap. xxx of the book of the dead. t.s] liber dccclx 36 1.55. my pr.na is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my an.hata-cakra [the heart; a nervecentre in hindu mystical physiology..ed] and see if that steadies me

LIBER LIBRAE

m and the vigour of my love shall breed mighty children from their maidens. 49. yea! without draught, without embrace:.and the voice answered yea! these things shall be. 50. then i sought a word for myself; nay, for myself. 51. and the word came: o thou! it is well. heed naught! i love thee! i love thee! 52. therefore had i faith unto the end of all; yea, unto the end of allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of

pathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. svb figvra xxx 3 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is

LIBER LVII

edials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen .grace..5 similarly, from the initials and finals of the words hmymch wnl hloy ym, mi iaulah leno ha- shamayimah .who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah .circumcision. and hwhy, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temurah is permutation. according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alphabet is bent exactly

LIBER LXXVIII

yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magic

LIBER SAMEKH

is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick in theory and practice paris: lecram press, 1930 corrected reprint in magick: book 4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t

ber collegii sancti sub figura clxxxv, being the tasks of the grades and their oaths. h privately printed circa 1909; intended for inclusion in equinox iii (2; published in gems from the equinox and equinox iv (1. 220. gliber al vel legis sub figura ccxx as delivered by xciii= 418 to dclxvi h (the book of the law. in equinox i (10, iii (3, iii (9) and other works too numerous to list. 418. gliber xxx arum vel saculi sub figura cdxviii, being of the angels of the thirty athyrs the vision and the voice. h in equinox i (5) and gems; with crowley fs commentary in equinox iv (2. 500. gsepher sephiroth sub figura d. h in equinox i (8; slightly abridged in the qabalah of aleister crowley. liber samekh& liber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the e

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ce or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say: purge me, o lord, with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. whilst again clothing thyself, thou shalt recite the following psalms: psalms cii; li; iv; xxx; cxix, mem, v. 97; cxiv; cxxvi, cxxxix. after which thou shalt recite the following prayer: prayer el strong and wonderful, i bless thee, i adore thee, i glorify thee. i invoke thee, i render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, o holy adonai; and may i accomplish all things through thee who livest and

MORALS AND DOGMA

cessful enemies--friends only in virtue, of our misfortunes" the diviner principle whose voice spake by the despised galilean says "do good to them that hate you, for if ye love them (only) who love you, what reward have you? do not publicans and sinners the same--that is, the tax-gathers and wicked oppressors, armed romans and renegade jews, whom ye count your enemies [illustration: two banners] xxx. knight kadosh. we often profit more by our enemies than by our friends_"we support ourselves only on that which resists_ and owe our success to opposition. the best friends of masonry in america were the anti-masons of 1826, and at the same time they were its worst enemies. men are but the automata of providence, and it uses the demagogue, the fanatic, and the knave, a common trinity in repub

MOTTA MARCELO THE COMMENTARIES OF AL

e other leads the adept exempt to open himself to the world, and to swear to interpret every phenomenon as a particular dealing between god and his soul. let it be understood that the immaculate virgin is a necessary concept; but it must be equilibrated by the opposite concept, since no idea that is not thus balanced by its opposite can exist above the abyss. see liber xxv, and liber v, and liber xxx vi. babalon in greek is mapie, maria. she is the immaculate virgin, the woman clothed with the sun maia with the solar "r" in her womb. but she is simultaneously the great whore, the shameless one who gets drunk on the blood of the saints. she is nature, whose mystery is eternally inviolate, the veiled isis; and she is the diana of the ephesians, frenetically copulating with, and giving suck t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tensive franchises. for the provost of paris, as lespinasse and bonnardot indicate, it concerns freely exercised trades that exempted these craftspeople from the watch and special fees.6 the livre des metiers expressly cites only two cases of this nature: crafts that are attached to the service of either the church or the nobility, such as crystal engravers and hatters working with flowers. title xxx. on crystal engravers. i. whosoever desires can be a crystal engraver in paris. he can establish a trade and has what is necessary, as such he will open in accordance with the customs of the craft. xiv. the crystal engraver owes to the king the tallage and others owed by his fellow bourgeois. but the watch he will pay never, nor sally forth when the king is overseas; neither will he pay or owe

ONYX TABLET OF SET

who are here this day must learn this. to reach the naos, one must first walk the darkest of corridors and utter the most unspeakable names. look to the orders of the temple; they are as ancient as you. on focus first you have a human being: full of randomly selected traits, oddly assorted ideas, chaotically assembled training for talents they may or may not possess. any remark that begins "i am xxx" is a lie because they are also y and z and q and anti-x and anti-y and b and sort-of-like y and so on. they can't even build a filling cabinet for their parts. then you get a setian and they can begin to build a filing cabinet. they have an organizing principle, they at least know that there is a central i, whose activities have generated the others. what they can't figure out is why some of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rest from sorrow, yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, yet after struggle. goods of this life, abundance. modified by the dignity as in the other cases. chesed of vav (convalescence, recovery from sickness, change for the better) herein rule laviah and kelial. 556 the golden dawn: volume iv book eight mars in scorpio, 1"-10. xxx lord of loss in pleasure. 5 of cups or chalices a white radiating angelic hand as before holding lotuses or water lilies of which the flowers are falling right and left. leaves only and no buds surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom, neither is there water in any <163> of the cups, which are somewhat of the shape of th

RUBY TABLET OF SET

yphics; that argues for their authenticity [the fourth can be rendered only approximately and thus is not conclusive] the "thirteen-year period" happens to coincide with the normal training time for an egyptian scribe [to achieve full fluency in the hieroglyphic language] as for sebennithis, it was the seat of the egyptian government from 378 to 360 bce under nekht-hor-heb i, first pharaoh of the xxx dynasty. hence it would have been both relatively secure from a political standpoint and a logical place for plato to seek egyptian initiation.26 the sphinx: talk about last minute timing! in 340 bce, after more than four thousand years of native national rule, egypt finally fell to a persian army [which in turn fell to alexander the great in 332. how sophisticated the egyptian initiatory syst

oglyphic term for "to become/to be/to come into being, and it was personified by the god xepera (kheph-ra. this god was portrayed as the scarab beetle, symbolizing self-generation and the dawn. summarily the word xeper refers to the transformation and evolution of the will from a human to a divine state of being- by deliberate, conscious, individual force of mind. the formula of the aon of set is xxx= xepera xeper xeperu "i have come into being and created that which has come into being" footnotes 1. ed note: ruby tablet item v2-a17.121-2 2. see my black magic in the crystal tablet of set 3. deacon, richard, john dee. london: frederick muller ltd, 1968, pages #138-156. casaubon, meric, a true and faithful relation of what passed for many yeers between dr. john dee and some spirits. london:

the understanding. the knowledge, the key goes on to say. is locked deep within and so our task is to bring what is known to consciousness" there's the catch. it's going to require effort [as indicated by the word "task] to bring about an awareness of the universal implications of that knowledge. which is another way of saying exerting the force of will is going to bring about a consciousness of xxx. and truly, this is why reaching understanding seems so much like remembering. which comes first.the question or the answer? in a great number of cases, it seems the answer is around before the question is ever put in a form which the heart and intellect together can appreciate. the answers are everywhere.both answers and answers.and it seems they can be answers only when they have a relevance

ys the necessary force of will necessary to take that next step and causes a desire to cling to the known, the familiar, and the illusion of stability. therefore, let the elect who resolve to become of the gods also resolve to conquer fear that they might xeper ir xem" pyramid-xix [key #1].ix-i-xvi a.s. pyramid-xx [key #2].ix-x-xvi a.s. pyramid-xxi [key #3].ix-xx-xvi a.s. pyramid-xxii [key #4].ix-xxx-xvi a.s. pyramid-xxiii [key #5].x-viii-xvi a.s. xeper ir xem a per-t james lewis iv footnotes 1 [pun? maybe] 2. page 101. ed note: there now have been several editions of the dark side your page number may differ. 3. that word again! 4. personally, i'd like to spend a week there drinking in the fires of the place, but. 5. ed note: these letters were originally written to the iii members of the

the brief span of biological life. as the preface to category 18 of the crystal tablet's reading list says "to the magician, life and death can be influenced and eventually controlled together" it is in this aeon that we have the greatest access to learning those methods influencing the two inevitabilities. the main and initial focus of attention to xeper was primarily on the formula of the aeon: xxx= xepera xeper xeperu "i have come into being and created that which has come into being" this focus was the correct one, of course, since coming into being was a new precept to be understood and made concrete. as with all legitimate words, comprehension of xeper did not end with being able to quote the book of coming forth by night. it began in earnest with that volume and then came to be. set

ipate his or her presence at any time very soon. nonetheless, the magical current of the aeon continues, and another word and fifth degree must arise eventually. after the set-vii conclave it seemed almost impossible that another word should be added to the word xeper, and yet the proper placement of it in the formula nagged at my mind until i devoted time to it. the formula of the aeon of set is xxx: xepera xeper xeperu "i have come into being and created that which has come into being" a magus of the second kind cannot delete anything from the formula of the aeon in which he emerges, but he can and does further interpret it. as xeper refers to the transformation and evolution of the will from a human to a divine state of being though the deliberate, conscious, and individual force of min

not let anyone else have or copy your materials. know that such people have even masqueraded as setians in an attempt to get these materials. some of them have even fraudulently obtained i memberships, paying dues to the temple, to obtain these materials for resale. refer any and all requests to the priesthood (this includes "i haven't received mine yet" or "i lost mine" or "priest [or magister] xxx said it would be ok) naturally, if you are very close friends with another setian, know personally that your friend's membership is valid, and that the friend will similarly protect our material, then you may share any material which is appropriate to that setian's grade. rule# 5: hey- this is the temple of set! enough with the rules already! the rest of this section deals with recommendations

is 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf- soul to those who possess- eyesight"(5) the implied link between the v of the temple of set and a "certain identity" of hadit sparked my curiosity. i decided to look at the word abrahadabra, which crowley had termed the magical formula of the aeon of horus. like the formula of the aeon of set (xxx, it could be separated into three units: abra had abra. the central unit, as crowley himself noted, identified had/hadit. crowley did not consider the other two units, but in egyptian they translate to "heart of ra" or "purification of ra. very interesting- particularly in view of the eye of ra by the had-figure on the stele of set. stele of set a close look at the hieroglyphics directly benea

SAPPHIRE TABLE OF SET MAIN

iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us loo

SAPPHIRE TABLET OF SET

iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us loo

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e local shinto shrine. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such core hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. urvan: the soul. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; knowledge, wisdom, or vision. xxx world religions: almanac words to know virgin birth: the christian belief that jesus christ was the son of god and born of a virgin mother. vishnu: also called krishna; the preserver-god. vodou: an african-based religion practiced primarily in haiti and in other central and south american countries. vodouisant: an uninitiated practitioner of vodou. wakan: the incomprehensibility of life and de

SIR WALLIS BUDGE EGYPTIAN MAGIC

lished by chabas in annales du musee guimet, tom. i. pp. 35-48, paris, 1880. 6:1 for details, see chapter iii (magical figures. 7:1 exodus xiv. 21-28. 7:2 see erman, die marchen des papyrus westcar, berlin, 1890. 7:3 he was the chief kher heb, i.e, the head of the priests who officiated in funeral ceremonies, and read the service from a book. 15:1 see chapter vi (magical ceremonies. 16:1 chapters xxx, lxiv, cxxxvii. see my chapters of coming forth by day (text, pp. 97, 141, 309. 21:1 les prairies d'or (ed. by b. de meynard and p. de courteille, paris, 1863, tom. ii. p. 398 f. 23:1 les prairies d'or (ed. b. de meynard, paris, 1865, tom. iv. pp. 266, 267. p. 25 chapter ii. magical stones or amulets "amulet" is a name given to a class of objects and ornaments, and articles of dress and wearin

i. plate 39) but although a heart might be given to a man by means of the above chapter, it was necessary for the deceased to take the greatest care that it was not carried off from him by a monster, who was part man and part beast, and who went about seeking for hearts to carry away. to prevent such a calamity no less than seven chapters of the book of the dead (nos. xxvii, xxviii, xxix, xxixa, xxx, xxxa, p. 32 and xxxb) were written. the xxviith chapter was connected with a heart amulet made of a white, semi-transparent stone, and reads "hail, ye who carry away hearts! hail, ye who steal hearts, and who make the heart of a man to go through its transformations according to its deeds, let not what he hath done harm him before you! homage to you, o ye lords of eternity, ye possessors of e

TECHNICIANS GUIDE TO THE LEFT HAND PATH

followed by a search for the miraculous, for the transforming element, to find individual rightness. this type of transformation leads to the path of thetwo ways- the path of unity, or the path of separation. this book is for those whose way is the path of separation, and the transforming element is the cold icy vision of a desert night where the stars becomes as gates. this is the book of salt. xxx magister roger whitaker 09/08/1997 the year 32 chapter 0. the nature of evil or..the devil made me do it" no law can be sacred to me but that of my nature. the only right is what is after my constitution, the only wrong what is against it..emerson to understand the nature of evil is paramount towards glimpsing into the character of the antinomian spirit. the antinomian is a reflection of this

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

ried life of its own, with or without the secret aid of the elite sponsorship. mark euston, of the christian intelligence resource network, in a letter to the author, detailed some of the many examples of the use of the letter x. for example, the well-known science fiction tv show, the x files. pornographic movies are rated x and the more sensational movies in the raw flesh category are touted as xxx, or triple x. euston noted that we have the microsoft corporation creation of x-box, the movie x-men, off-brand products are called "brand x" and of course, there is the u.s. terrorist prison camp, camp xray at guantanamo, cuba. today's youth have been called generation x, and a lot of 206 codex magica folks are concerned about a planet, or star, reported to be speeding toward us called planet

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

public. j a. duaure, histoire de diff rens cultes, tom. ii. p. 251, 8vo, 1825. generative powers 133 shelah-na-gig, which, we are told, means in irish julian the giddy, and is simply a term for an immodest woman; but it is well understood that they were intended as protecting charms against the fascination of the evil eye. we have given copies of all the examples yet known in our plates xxix and xxx. the first of these1 was found in an old church at rochestown, in the county of tipperary, where it had long been known among the people of the neighbourhood by the name given above. it was placed in the arch over the doorway, but has since been taken away. our second example of the shelah-na-gig2 was taken from an old church lately pulled down in the county cavan, and is now preserved in the

the late dean dawson. our last example7 was formerly in the possession of sir benjamin chapman, bart, of killoa castle, westmeath, and is now in a private collection in london. it was found in 1859 at chloran, in a field on sir benjamin's estate known by the name of the old town, from whence stones had 1 plate xxix, fig. 1. 2 plate xxix, fig. 2. 3 plate xxix, fig. 3. 4 plate xxix, fig. 4. 5 plate xxx, fig. 1. 6 plate xxx, fig. 2. 7 plate xxx, fig. 3. 134 on the worship of the been removed at previous periods, though there are now very small remains of building. this stone was found at a depth of about five feet from the surface, which shows that the building, a church no doubt, must have fallen into ruin a long time ago. contiguous to this field, and at a distance of about two hundred yard

TYSON DONALD NEW MILLENNIUM MAGIC

gs depend on how they are perceived, and are not intrinsic to them. for example, time itself moves more slowly in bodies that are traveling faster relative to slower-moving bodies. if it were possible to travel in a rocket at near the speed of light to another star and return to the earth, the astronauts might experi- ence the passage of only a few years within their spaceship, but on earth their xxx new millennium magic friends and relatives would have died of old age. magic can exist in a transcendent view of the world. when the physical and mental are perceived as one and when the inside and outside are not seen to be divided, the idea that spiritual force can be projected across space by the desire and can affect material objects is no longer an absurdity. magic is understood not to vi

UNLEASHING THE BEAST

ed. rejecting the effete morality of his christian youth, crowley deliberately set out to overturn what he saw as the oppressive, hypocritical attitudes of victorian england, by identifying sex as the most central aspect of the human being and the most profound source of magical power (in fact, in his book of lies, he points out that the english word for the pronoun "i" is itself a phallic shape).xxx the popular press, of course, took no end of delight in sensationalizing crowley's sexual promiscuity, which was described in vivid, exaggerated and often hilarious detail throughout the newspapers of the day. thus he and his degenerate band of followers were described in the most scandalous terms as "a blasphemous sect whose proceedings lend themselves to immorality of the most revolting char

e dandy, in public scandals such as oscar wilde's trials and in the reification of medicalizing, pathologizing and criminalizing discourses around homosexuality. deep and far-reaching anxieties about the stability of the traditional grounds of gender and sexuality pervade fin-de-siecle culture (literature, technology and magical thinking, 1880-1920 [cambridge: cambridge university press, 2001, 2. xxx crowley, the book of lies, which is also falsely called breaks (new york: weiser, 1952, 12 "sex is the main expression of the nature of a person; great natures are sexually strong; and the health of any person will depend upon the freedom of that function (the law is for all, 44. xxxi"an amazing sect" the looking glass (october 29, 1910. xxxiiicrowley, confessions, 350. on the "repressive hypo

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ablished certain rites and mysteries which were to be types and images of her deeds, and intended these to incite people to piety, and, to afford them consolation. isis and osiris were translated from good daemons into gods, and the honours due to them are rightly of a mixed kind, being those due to gods and daemons. osiris is none other than pluto, and isis is not different from proserpine [sec. xxx. typhon is held by the egyptians in the greatest contempt, and they do all they can to vilify him. the colour red being associated with him, they treat with contumely all those who have a ruddy complexion; the ass[fn#324] being usually of a reddish colour, the men of koptos are in the habit of sacrificing asses by casting them down precipices. the inhabitants of busiris and lycopolis never use

Return to Occult Library Index



Related Matches
aeon ancient angels annu beast coffin crowley crystal dead death divine earth egypt egyptian equinox evil fig force form genesis god gods golden heart heaven holy human isis jesus qabalah key king london lord magic magick magical material nature order osiris pyramid ra ritual sacred secret set seven soul spirit spirits star stars sun temple three universal universe water white wisdom world xeper xxx


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn