Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

7, 71. a figure of mary accepts a ring that is presented to it, and bends her finger as a sign that she will keep it (meon nouv. recueil 2, 296-7. maerl. 2, 214. the two virgin-stories in meon and maerlant, though one at bottom, have very different turns given them. in the latter, a young man at a game of ball pulls the ring off his finger, and puts it on the hand of a madonna; in the former, the youth is boxing in the colosseum at rome, and puts his ring on the finger of a heathen statue, which bends the finger. both figmes now hold the man to his c-ngagement. but the o. french poem makes the afilicted youth bring an image of mary to bear on the heathen one, the mary takes the ring oil the other figure, and restores it to the youth. conf. kaiserchr. 13142. 13265. 13323 "forduni scoti chro

n donar (thunor, thorr) is a weaker zeus or jupiter, what was added to the one, had to be subtracted from the other; as for ziu wodan. 165 (tiw, tyr, he hardly does more than administer one of wuotan's offices, yet is identical in name with the first and highest god of the greeks and eomans: and so all these god-phenomena keep meeting and crossing one another. the hellenic hermes is pictured as a youth, the teutonic wuotan as a patriarch: osinn hinn gamli (the old. yngl. saga cap. 15, like' the old god' on p. 21. ziu and froho are mere emanations of wuotan (see suppl. genealogies of anglo-saxon kings. descending series. kent. woden wecta witta wihtgils hengest (d. 489) eoric (oesc) octa eormenric iethelbeorlit (567) eastanglia. woden casere titmon trigel hrothniund hrippa quichelm uffa tid

piter, with a long heard. a danish rhyme still calls him' thor med sit lange skidg (f. magnusen's lex. 957. but the on. sagas everywhere define him more narrowly as red-learded, of course in allusion to the fiery phenomenon of lightning: when the god 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

ave the lord of thunder and the giver of rain present to their minds; and so a connexion with mary the mother of god (p. 174) could be the more easily established. the earliest troubadour (diez p. 15. raynouard 4, 83) actually names christ still as the lord of thunder, jliesus del tro. a neapolitan fairy-tale in the pentamerone 5, 4 personifies thunder and lightning truone e lampe) as a beautiful youth, brother of seven spinning virgins, and son of a wicked old mother who knows no higher oath than' pe truone e lampe. without asserting any external connexion between this tradition and the german 1 brem. wtb. 2, 575. dat di de hamer sla! strodtm. p. 80, conf. schm. 2, 192. the hammer, or a great hammer strike you! abeles kihistl. imordn. 4, 3. gerichtsh. 1, 673. 2, 79. 299. 382. verhamert di

relates: the saturday after laetare, year by year, cometh to the little cathedral-close of hildesheim a farmer thereunto specially appointed, and bringeth hco logs of a fathom long, and therewith two lesser logs pointed in the manner of skittles. the two greater he planteth in the ground one against the other, and a-top of them the skittles. soon there come hastily together au manner of lads and youth of the meaner sort, and with stones or staves do pelt the skittles down from the logs; other do set the same up again, and the pelting beginneth a-new, by these skittles are to be understood the devilish gods of the heathen, that were thrown down by the saxon-folk when they became christian. here the names of the gods are suppressed^ but one of them must have been jupiter then, as we find it

. 30. this reminds one of the apples of paradise and the hesperides, of the guarded golden apples in the kindcrmiirchen no. 57, of the apples in the stories of fortunatus and of merlin, on the eating or biting of which depend life, death and metamorphosis, as elsewhere on a draught of holy water. according to the eddie view, the gods have a means, it is true, of preserving perpetual freshness and youth, 1 as homer too makes ganymede olvoxoeveiv, ii. 20, 234, and of hebe it is even said, vikzap it^voxod 4 .3^ zeus,'0l's to bancjuet kara ^aita) with the ethiopians, ii. 1, 423; orav trpos haira kai evl dolvr)v 'icoai, plato's pha;dr. 247, as tliurr does with tlie norwegians; even when disguised as a bride, he does not refuse the giants' dishes, saeni. 73; and the ases boiled an ox on their jo

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 old, sn. 81, freyr has' at tannfe (tooth-fee) presented him at his teething, he is therefore imagined as growing up. in like manner uranos and kronos appear as old, zeus (like our donar) and poseidon as middle aged, apollo, hermes and ares as in the bloom of youth. growth and age, the increase and decline of a power, exclude the notion of a strictly

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

uld restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourse

the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the si

innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a vi

ing herself in the rushes of the marshes of the delta while awaiting the birth. seth discovered the body of osiris, hacked it into pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood

g in the centre of your altar, on the white cloth or cushion* to the left of it (towards the west, the direction of love and emotions, place and light the candle* take your incense sticks one by one, and light each in the candle, reciting: incense of love, incense of power, thus do i charge thee, now at this hour. incense of faithfulness, incense of truth, bring love that will last, in age and in youth. in sickness and sorrow, in health and in joy, in wealth and in dearth, may nothing destroy* beginning at the single (top) point of your invisible pentagram, light your first incense, saying: i light this incense to bring love into my life and the one who is right for me* moving deosil, light and place the second incense on the next point of the invisible pentagram, saying: i light this ince

is a cross-over of energies as the new year begins on the wane of the tide at a period of decline and darkness. just as the celtic day began at sunset, with the darkest part of the night still to come, the celtic year begins in darkness. this is a time for charities and initiatives to aid the family, the elderly, the sick and dying, to encourage experience to be valued in a culture that worships youth; also for the preservation of ancient sacred sites and the cultural heritage of the world, including the wisdom of indigenous peoples. on a personal level, rituals are potent for family concerns, especially those about older members of the family or any who are sick or need constant care; for psychic protection, overcoming fears, for laying old ghosts, psychological as well as psychic, and f

freed yourself of bitterness, though you may need to repeat the ritual several times if the hurt is deep. a spell for increasing self-confidence sometimes people around us- perhaps a critical relative, a spiteful ex-lover or a thoughtless colleague- can damage our self-esteem. we look at media ideals of loveliness and feel we are far from the image of perfection created by a society that worships youth. but if we can only believe in ourselves and love ourselves, hey presto, we radiate our own unique beauty and others are drawn to us, because of this powerful but indefinable personal magnetism. this spell is designed to boost that self-belief* around your bathroom, light purple candles, placed safely so that they cast pools of light on the water when you fill the bath* let the water run and

ABRAMELIN1

should content themselves with that which the lord accordeth unto them; seeing that if against his divine will they wish to fly yet higher, even as did lucifer, this will but procure for them a most shameful and fatal fall. wherefore it is necessary to be extremely prudent, and to consider the intention which i have had in describing this method of operation; because in consideration of thy great youth i attempt no other thing but to excite thee unto the research of this sacred magic. but the manner of acquiring the same will come later, in all its perfection, and in its proper time; for it will be taught thee by better masters than i, that is to say, by those same holy angels of god. no man is born into the world a master, and for that reason are we obliged to learn. he who applieth himse

y said in the preceding chapter that shortly after the death of my father, i attached myself unto the research of the true wisdom, and of the mystery of the lord. now in this chapter i will briefly mention the places and countries by which i have passed in order to endeavour to learn those things which are good. and i do this in order that it may serve thee for a rule and example not to waste thy youth in petty and useless pursuits, like little girls sitting round the fireplace. for there is nothing more deplorable and more unworthy in a man than to find himself ignorant in all circumstances. he who worketh and travelleth learneth much and he who knoweth not how to conduct and govern himself when far from his native land, will know still less in his own house how to do so. i dwelt then, af

uchamp was at first deprived of his goods by henry vi; but in the sacred magic 36 1444 that monarch created him duke of warwick, and later, king of the islands of wight, jersey, and guernsey. he did not long survive to enjoy these honours (dict. larousse. 37 probably albert v. of austria. 38 pope john xxiii (balthazar cossa, pope from 1410 to 1415, was born at naples. he had been a corsair in his youth, and at first, after his entry into holy orders, was only notable for his debauches, his exactions, and his violence. pope boniface ix. nevertheless appointed him cardinal in 1402, and afterwards legate of bologna, where he is said to have given himself up to such excesses that gregory xii. thought it necessary to excommunicate him. notwithstanding this cossa was elected to the papacy at the

ADEPTUS MINOR INITIATION

usis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improv

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

od in france is 1850 to 1870. hugo is in exile, and all his brethren are given to absinthe or to hashish or to opium. there is however another consideration more important. there are some men who possess the understanding of the city of god, and know not the keys; or, if they possess them, have not force to turn them in the wards. such men often seek to win heaven by forged credentials. just so a youth who desires love is too often deceived by simulacra, embraces lydia thinking her to be lalage. but the greatest men of all suffer neither the limitations of the former class nor the illusions of the latter. yet we find them equally given to what is apparently indulgence. lombroso has foolishly sought to find the source of this in madness--as if insanity could scale the peaks of progress whil

his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of

ALEISTER CROWLEY ACROSS THE GULF

ea to drown the page 16 gulf.txt sun. i cannot write of this. but in the streets people gathered apples of gold that dropped from invisible boughs, and invisible porters poured out wine for all, strange wine that healed disease and old age, wine that, poured between the teeth of the dead (so long as the embalmer had not begun his work, brought them back from the dark kingdom to perfect health and youth. as for me, i lay as one dead in the arms of the holy veiled one- veiled no more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew not weaker but stronger. though my ribs cracked, i held firm. presently indeed i stirred; it seemed as if her strength had come to me. thus i forced back her head

so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there

, and withdrew. then three days afterwards, as i learnt, she sent for a priestess who was skilled in certain deadly crafts and asked of her a poison. and she gave it, saying "let the high priest of the god of the dead go down to the dead" then that wicked high priestess conveyed unto him subtly the poison in the sacraments themselves, and he died thereof. then by her subtlety she caused a certain youth to be made high priest who was slovenly and stupid, thinking in herself "surely the god will reject him" but at his word the image of the god glowed as was its wont. and at that she knew- and we all knew- that the glory was departed; for that the priests had supplanted the right ceremony by some trick of deceit and craft. thereat was she mightily cast down, for though wicked and ambitious, s

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ne, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a f

my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was abl

ALEISTER CROWLEY BOOK OF LIES

til thou unearth the fox that. on, hounds! yoicks! tally-ho! bring that to bay! then, wind the mort! book of lies get any book for free on: www.abika.com 108 [112] commentary( nu-alpha) the number 51 means failure and pain, and its subject is appropriately doubt. the title of the chapter is borrowed from the healthgiving and fascinating sport of fox-hunting, which frater perdurabo followed in his youth. this chapter should be read in connection with "the soldier and the hunchback" of which it is in some sort an epitome. its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the soldier with the hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the goat of

t became respectable. the chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since otherwise he could not employ the remedy. the last paragraph is a quotation. in paris, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women may enjoy life sometimes. the word "sadist" is taken from the famous marquis de sade

n, and that good woman laylah. and i testify that in heaven all is vanity (for i have journeyed oft, and sojourned oft, in every heaven, except the love of our lady babalon. and i testify that beyond heaven and earth is the love of our lady nuit. and seeing that i am old and well stricken in years, and that my natural forces fail, therefore do i rise up i my throne and call upon the end. for i am youth eternal and force infinite. and at the end is she that was laylah, and babalon, and nuit, being [190] commentary( rho) this chapter is a sort of final confession of faith. it is the unification of all symbols and all planes. the end is expressible. book of lies get any book for free on: www.abika.com 187 [191] 91 kappa-epsilon-phi-alpha-lambda-eta rho-alpha the heikle a. m. e. n. book of lie

ALEISTER CROWLEY LIBER 777

0 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of

the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy ring, two children wantonly and shamelessly embrace. line 31. an angel blowing a trumpet, adorned with a golden banner bearing a white cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked s

e, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. table of correspondences 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with defiance, but with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad l

n effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those women, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not further transgress by dwelling upon the identity of this legend with the course of nature, its madness, its prodigality, it

s: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and on: light, i.e: the mount tempted by: of wisdom: the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :atu: letters :let: in

ry untenable, and subconscious knowledge<psychology in which the heroine is an ignorant english servant girl of quite inferior intelligence, and unacquainted with any language, even her own. in the course of a fever, she became delirious, and proceeded to reel off long passages of scholarly hebrew. investigations showed that in her first youth she had been for a time in the service of a jewish rabbi who had been accustomed to declaim his sermons in the hearing of the girl. although attaching no meaning to the words, she had stored them mechanically in her subconscious memory, to be reproduced when the action of the fever excited the group of cells where they were recorded> our praeter-human intelligence 256 must convey a truth not

and geographers, or by a personal visit, remembering (both to the credit of his memory and its discredit) that historians, geographers, and himself are alike fallible. but let him not trust his memory, to assert its conclusions as fact, and act thereupon, without most adequate confirmation. 23. this process of checking his memory should be practised 419 with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aeons incalculably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worthless from that which is eternal. and it

ALEISTER CROWLEY MAGICK WITHOUT TEARS

boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened, and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the

ntext helps us to clarify the image. and that is surely rather a defeatist attitude, isn't it? when i first set myself to put a name to my "mission- the contempla- 9^ weh note: crowley sometimes carries his despite for euphemism to a point that obscures his purpose. the use of the term "nigger" here gives such offense to the modern reader that the point can be missed! this was not so in crowley's youth, when this term was used without regard for its effect. for the record "nigger" does not derive from "negro "black" but from "niggard "lazy. crowley uses it here for the stereotype; but he also uses it deliberately to shock, as a lazy way to make such an effect. that makes crowley a "nigger" at this point, as the word is properly defined! research lee davis- magic without tears get any book

ch nose and lament! i have plenty of trouble in life, and often enough i am in low enough spirits to please anybody; but turn my thoughts to magick- the years fall off. i am again the gay, quick, careless boy to whom the world was gracious. let this serve for an epitaph: gray took eleven years; i, less. elegy written in a country farmyard by cock-a-doodle-doo here lies upon this hospitable spot a youth to flats and flatties unknown; the plymouth brethren gave it to him hot; trinity, cambridge, claimed him for her own. he climbed a lot of mountains in his time he stalked the tiger, bear and elephant. he wrote a stack of poems, some sublime, some not. tales, essays, pictures, plays my aunt! at chess a minor master, hoylake set his handicap at two. love drove him crazy. three thousand women u

eon, which is the aeon of horus, crowned and conquering child: and "the word of the law is thelema this word in greek caps" 3. so much of the book of the law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. not that this state of mind fails to result from the first, second, third and ninety-third perusals "when duty bellows loud 'thou must' the youth replies 'pike's peak or bust" is all very well, or might be if the bellow gave further particulars. and one's general impression may very well be that thelema not only gives general licence to to any fool thing that comes into one's head, but urges in the most emphatic terms, reinforced by the most eloquent appeals in superb language, by glowing promises, and by categorical assurance that no

ALEISTER CROWLEY MEDITATION

olute control at d. ef shows the power of observation of the contents of the mind, improving quickly at first, afterwards more slowly, up to perfection at f. it starts well above zero in the case of most educated men. the height of the perpendiculars hi indicates the dissatisfaction of the student with his power of control. increasing at first, it ultimately diminishes to zero. course the unhappy youth spends a disgusted week in thinking of little else. it is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. it becomes a positive nightmare. it is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. however, one contin

ALEISTER CROWLEY TAO TEH KING

thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. 3. who can clear muddy water? stillness will accomplish this. who can obtain rest? let motion continue equably, and it will itself be peace. 4. the adepts of the tao, conserving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and thi

, describing the conditions resulting from neglect of the tao. the last sentence is not to be taken as didactic, as though a counsel of despair. it is the climax of the lamentation) 81 chapter lxxvi a warning against rigidity. 1. at the birth of man, he is elastic and weak; at his death, rigid and unyielding((unable to adapt himself to his environment) this is the common law; trees also, in their youth, are tender and supple; in their decay, hard and dry. 2. so then rigidity and hardness are the stigmata of death; elasticity and adaptability, of life. 3. he then who putteth forth strength is not victorious; even as a strong tree filleth the embrace((is ready for cutting, and also, unable to grow further, decays) 4. thus the hard and rigid have the inferior place, the soft and elastic the s

ALEISTER CROWLEY THE I CHING

e not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku: service. thou mayst cross the stream no doubt, if thou have fully thought thy purpose out. good son, repair thy sire's infirmity; be gentle with thy mother's frailty, son. yea, clear thy father's troubles, e

ALEISTER CROWLEY THE LOST CONTINENT

upreme attractiveness of death. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better than a kitten--so did its abuse spell instant corruption of those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ume of sermons; only genius can vitalize either. beyond this, once love is taken for granted, the morbid fascination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its transcendent importance as the vehicle of the true will and the first of the sheaths of the self. hitherto ou

little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. yea! i gave her of the flower of my youth. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. yet i worshipped her, and gave her of the flower of my youth. also it came to pass that thereby she sickened, and corrupted before me. almost i cast myself into the stream. then at the end appointed her body was whiter that the milk of the stars, and her lips red and warm as the sunset, and her l

ALEISTER CROWLEY THE SWORD OF SONG

s. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in ago

ou christians quote me in a breath this, that, the other atheist s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health where flies my vivid will? 655 my carcase with quinine is crammed; i wish south india were damned; i wish i had my mother s nursing, find precious little use in cursing, the sword of song 22 poem does not treat of pal ontology: nor of poet s youth: nor of christian infamies. poet forced to mystic position. and slide to leaning on another, 660 god, or the doctor, or my mother. but dare you quote my fevered word for better than my health averred? the brainish fancies of a man hovering on delerium s brink: shall these be classed his utmost span? 666 all that he can or ought to think? no! the strong man and self-reliant is the true spirit

nd two is one and one is two bother this nonsense! go on, do! my wandering thoughts you well recall! 290 i focus logic s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, 295 mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. 300 so runs the premiss major plain; identical, the noble truth first of the buddha s noble four! the premiss minor. i deplore these limitations of the mind 305 i strain my eyes until they re blind, and cannot pierce the awful veil* in memoriam all is sorrow pentecost 33 visible image of the soul of nature, whose name is fatalitiy. futility of all investi

d and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 470 pentecost 37 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. 475 how easy to excite derision in the man s mind

vil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think

ist is the supreme device of the creator for furthering human happiness (see cashel byron s pro-fession for a similar, though more logical and betterworded, attack) coarse and violent language continues to disgrace lear s follower; only gloucester, the unconscionable ass and villian of scene i, has a word to say in his defence. in scene iii. we have a taste of edgar s quality. had this despicable youth the consciosness of innocence, or even common courage, he had surely stood to his trial. not he! he plays the coward s part and his disguise is not even decent. in scene iv. we are shown the heroic sisters in their painful task of restraining, always with the utmost gentleness of word and demeanour, the headstrong passions of the miserable king. lear, at first quiet in stating his fancied wr

was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art. roll on in time, thou ball! he cried. move down the stream of years, timeless and hideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a b

ALEISTER CROWLEY EQ I 1

gion which separated us. at school i had learnt some french and german, and in both languages i came across sceptical opinions which slowly grew in my mind, and in time led me to discard and almost to dislike the religion of my father. i mention this simply because any little originality in me seemed to spring from this inquiry and from the mental struggle that convulsed three or four years of my youth. for months and months i read feverishly to conquer my doubts, and then i read almost as eagerly to confirm my scepticism "i still remember the glow of surprise and hope which came over me the first time i read that spinoza, one of the heroes of my thought, had also made his living by polishing glasses. he was the best workman of his time, the book said, and i determined to become the best w

egan to give 69 her less. she used to complain at first; but, when she saw that complaints did not alter me, she retired into herself, as it were; and i saw less and less of her. and then, when my work was done and my new trade established, my shop, as i have told you, became the rendezvous for artists, and i grew interested in the frank, bright faces and the youthful, eager voice, and renewed my youth in the company of the young painters and writers who used to seek me out. suddenly, i awoke to the fact that my wife was ill, very ill, and, almost before i had fully realised how weak she was, she died. the loss was greater than i would have believed possible. she was gentle and kind, and i missed her every day and every hour. i think that was the beginning of my dislike for the shop, the s

e branch of my business. the sale of the rossetti-glasses and the titian-glasses, which at first had been very great, fell off quickly as the novelty passed away, and it was soon apparent that i had lost more than i had gained by my artistic inventions. but whether i made 1500 a year, or 1000 a year, was a matter of indifference to me. i had doubled that cape of forty which to me marks the end of youth in a man, and my desires were shrinking as my years increased. as long as i had enough to satisfy my wants, i was not greedy of money "this new-born desire of mine to make glasses which would show the vital truth of things soon began to possess me; and, gradually, i left the shop to take care of itself, left it in the hands of my assistant, williams, and spent more and more time in the littl

he dead, and sucking putrefaction from the sinews of the fallen, and rottenness from the charnel-house of might. o reason! thou hast become as a vulture feasting off the corpse of a king as it floats down the dark waters of acheron. nay! not so grand a sight, but as an old, wizened woman, skaldy and of sagging breast, who in the solitude of her "latrina" cuddles and licks the oleograph of a naked youth. o adonis, rest in the arms of aphrodite, seek not the hell-fouled daughter of ceres, who hath grown hideous in the lewd embrace of the serpent-god, betrayer of the knowledge of good and of evil. behold her bulging belly and her shrivelled breasts, full of scale and scab "bald, rotten, abominable" her tears no longer blossom into the anemones of spring; 184 for their purity has left them, an

the corse of a young man, whose golden hair streams gleaming in the moonlight, and around whose white throat glistens a snake-like bruise of red, of purple, and of black. there under the oaks by an age-worn dolmen did they celebrate their midnight mass "look you! i must needs tell you, i love you well, as you are to-night; you are more desirable than ever you have been before. you are built as a youth should be. ah! how long, how long have i loved you. but to-day i am hungry, hungry for you" thus under the golden bough in the moonlight was the host uplifted, and the shepherd, and the hangman, and the sorceress broke the bread of necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where t

heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery girdle of many-breasted tellus blushed red in the arms of the summer sun, did miriam seek the cave below the cavern, in which no light had ever shone, t

dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there wealth taketh wing as a captive bird set free, and fame departeth as a breath from fainting lips; love playeth the wanton, and the innocence of youth is but as a cloak to cover the naked hideousness of vice; health is not known, and joy lies corrupted as a corpse in the grave; and behind all standeth the great slave master called death, all-encompassing with his lash, all- desolating in the naked hideousness and the blackness wherewith he chastiseth "i looked on all the works that my hands had wrought, and behold all was vanity and vexati

ALEISTER CROWLEY EQ I 5

nfusion of personalities) i who speak to you, see what i tell you; but i, who see him, cannot communicate it to me, who speak to you. if one could gaze upon the sun at noon, that might be like 44 the substance of him. but the light is without heat. it is the vision of ut in the upanishads. and from this vision have come all the legends of bacchus and krishna and adonis. for the impression is of a youth dancing and making music. but you must understand that he is not doing that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, tha

. a million insane images chase each other through my brain. a voice comes (it is my own voice- i did not know it "when thou shalt know me, o thou empty god, my little flame shall utterly expire in thy great n.o.x" there is no answer (20 minutes. o.v. and now, after so long a while, the angel7 lifts me, and takes me from the room, and sets me in a little chamber where is another angel like a fair youth in shining garments, who makes me partake of the sacraments; bread, that is labour; and fire, that is wit; and a rose, that is sin; and wine, that is death. and all about us is a great company of angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and n

, that she will not rest from her adulteries until the blood of everything that liveth is gathered therein, and the wine thereof laid up and matured and consecrated, and worthy to gladden the heart of my father. for my father is weary with the stress of eld, and cometh not to her bed. yet shall 84 this perfect wine be the quintessence, and the elixir, and by the draught thereof shall he renew his youth; and so shall it be eternally, as age by age the worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of th

ALEISTER CROWLEY EQUINOX EQ I 2 2

pockets. if there is going to be a flood, let it be grand, typhoonic, torrential; do not let others pass by us and say "really, my dear, what an insalubrious odour" the savage babe being born is taught the myths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. the savage youth passes through one great ordeal- the struggle with nature: the civilised through another- the struggle with reason. the one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth. few of us remember anything that happened during the first two years of our existence, and very little dur

ght by one of the strictest sects of the many factions of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. then youth came, and with it god's name had grown to be a curse, and the form of jesus stood forth in the gloom of golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly one summer night he broke away from the ghouls that had tormented him, casting aside the sordid conventions of life, defying the laws of his 231 land, doubting the decaying religion

dreamy stars that life was not altogether a curse, and that every night dies in the arms of dawn. his freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of freedom and revolt- his gauntlet of youth had been cast down, henceforth he would battle for his manhood, ay! and for the manhood of the world! then the trumpet-blast resounded; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of

christ and strode on to seek the gate of hell and let loose the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot

her medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowi

nam; this is indeed the true medicine of souls; and so p. sought the universal solvent vitriolum, and equated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st. john, boehme, tauler, eckart, molinos, levi, and blake "rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; an

f death in the more ancient form of the key, refer to the mixed transforming (therefore deceptive) nature of this emblem. the scorpion is the emblem of ruthless destruction, the snake is the mixed and deceptive nature, serving alike for good and evil, and the eagle is the higher and divine nature yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said "thy youth shall be renewed like the eagle's" great indeed and many are the mysteries of this terrible key! after explaining a symbol of typhon the associate adept turns to the 15th key of the tarot. the 15th key of the tarot represents a goat-headed satyr-like demon standing upon 286 a cubical altar. in his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is el

ALEISTER CROWLEY EQUINOX EQ I 2 3

just in time to see his wife take the form of a seal and dive into the water. he never saw her again, but sometimes she would call o'nights, 338 as she sported on the shore with her first husband, who was, of course, the large seal. that is the story as they tell it to-day in orkney, and that is the story as told by haroun al raschid. only, in the "arabian nights" it is called the "the melancholy youth" and the seal is replaced by a dove, but all the essentials- the maidens, the bathing, the skins, the wedding, the flight- remain as they do to-day. the seal is well known to be an animal in which the maternal instinct is abnormally developed, and many of the tales have this fact as their basis. here is a particularly charming one- the story of gioga's son: one day, as a boat's crew were com

skilful hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they gathered around me and began singing a strange "m lop e" one of their chiefs passed his hands over my face, and i became at once unconscious. when i awoke i was still covering the coffin, but the surroundings had changed. over me was a huge canopy of magnificent trees in full bloom of youth. nature had certainly not been helped in the forming of that beautiful corner of the world; nevertheless a japanese gardener, master of his art, could not have done better. two gaps at the foot of the coffin were apparently waiting for posts to be planted. wild flowers of all colours, some of a shade quite unknown to me, perfumed the air. it was no more the sunny afternoon, but a morning spl

ALEISTER CROWLEY EQUINOX EQ I 2

and the summer being hot, and the shade of the monastery gardens pleasant, a young monk wearied of the discussion, and rising presumptuously among those reverend men, impudently proposed that they should examine the mouth of a horse and settle the question. now, there was no precedent for so bold a method, and we are not to be surprised that those holy men arose right wrathfully and fell upon the youth and beat him sore. having further immured him in a solitary cell, they resumed debate; but ultimately "in the grievous dearth of theological and historical opinion" declared the problem insoluble, an everlasting mystery by the will of god. to-day, their successors adopt the same principles with regard to that darkest of horses, the a. a. they have 1 not only refused to open our mouths, but h

is meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<symbols when he ought to have been in vin n anam (chap. xi. it is quite essential to change the subject of the sentence. thus the autobiography of a mystic would run: foetus, babe, child, boy, youth, man, 418. there is no personal identity as a link between the man who is on the brink of "attainment" and the being who arises in him, annihilating him, and whom he subsequently remembers as his "gemius> the yogi is gone, just as the 77 hydrogen is gone. it is not that the heart has become vishnu, or that vishnu has filled the heart. the heart is gone, just as the chlorine is gone. there is

trength of whistler. the rest of the decoration was a delicious mixture of the grotesque and the obscene. sketches, pastels, cuts, cartoons, oils, all the media of art, had been exhausted in a 108 noble attempt to flagellate impurity- impurity of thought, line, colour, all we symbolise by womanhood. hence the grotesque obscenity in nowise suggested jewry; but gave a wholesome reaction of life and youth against artificiality and money- lust. as it chanced, there was nobody of importance in the "lapin" frederic, with his hearty voice and his virile roll, more of a dance than a walk, easily dominated the company. yet there was at least one really remarkable figure in the pleasant gloom of the little cabaret. a man sat there, timid, pathetic, one would say a man often rebuffed. he was nigh sev

ntric; but equally he was not dangerous. he was rich, or he would not be wearing a diamond worth every penny of two thousand pounds, as roderic, no bad judge, made out. there might be profit, and there would assuredly be pleasure. they waved, the one an airy, the other a courteous, good-night to grand old frederic, and went out. the old man was nimble as a kitten; he had all the 112 suppleness of youth; and together they ran rapidly down to the boulevard, where, hailing a fiacre, they jumped in and clattered down towards the seine. roderic sat well back in the carriage, a little lost in thought. but the old man sat upright, and peered eagerly about him. once he stopped the cab suddenly at a house with a low railing in front of it, well set back from the street, jumped out, examined it minu

eine. the moon dropped down behind the houses- with a start i realised that i must go home. there was some danger, you understand, of footpads. nothing, however, occurred until- i always preferred to walk through the narrow streets- i found myself in the rue des quatre vents; not a stone's- throw from this house, as you know "i had been thinking of my previous misadventure, and, with the folly of youth, had been indulging in a reverie of the kind that begins 'if only' if only she had been a princess ravished by a wicked ogre. if only. if only "on the south side of the rue des quatre vents is a house standing well back from the street, with a railing in front of it- a common type, is it not? but what riveted my 115 attention upon it was that while the front of the house was otherwise entire

y the rabbins "b'rasheth" or "in the beginning" wherefore we may regard this word as not the first word- albeit that is shadowed forth therein- but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer<youth shall be renewed as the eagle's" now the eagle is hb:nun. for further consideration of this 13 "vide" in the portal ritual the explanation of that terrible key "see" account of this ritual in "the temple" also, 13 is the numeration of aleph-chet-dalet= unity, as also is the great name of god, aleph-lamed, by aiq bekar or temurah- the distinct formulation of the three in one, uniting once mor

black granite of egypt, which seems, as it were, the very bodily form of the night of time, there squatted a god upon his pedestal; an inscrutable god, smiling, ever smiling with a smile that spoke unfathomable lust and cruelty resolved- by what theurgic alchemy- into a pure and passionless bliss. it was a thing eternal as the stars- nay, before it the very stars might bow as in the reverence of youth to age! yet in it stood a strength and beauty as of golden youth. its skin was polished and shining, not as if reflecting the guarded light of the electric globes, but as if the very soul of light- a light too essential to be recognized as light by men- did inhabit and inform it. as she lay, the gilded lily, she moved the passionate lips 188 in some mysterious orison that was subtler and str

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guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying

y established; though in process of time some lost the purity of their primal knowledge. howbeit the manner of its introduction into medieval europe was thus: in 1378 was born the chief and originator of our fraternity in europe. he was of a noble german family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned both greek and latin. 1393. while yet a youth he accompanied a certain brother p.a.l. in a pilgrimage to the holy land, but the latter dying at cyprus, he himself went on to damascus. there was then in arabia a temple of our order, which was called by the hebrew name of damcar (hb:resh hb:koph hb:mem hb:dalet, that is, blood of the lamb. here he was duly initiated, and took the mystic title of c.r.c, christian rosenkreutz or christian r

v. vault to be reconsecrated. d.d.c.f. at once accepted these proposals and gave to p. the following instructions, which were at the time so hastily jotted down in a note-book that they are now almost impossible to decipher. from them we make out the following: that the false54 sapiens dominabitur astris was a very stout woman and very fair, who possessed the power of changing her appearance from youth to age and "vice vers" that at present she has appeared as mrs. horos, or howes, or dutton. her husband, theo horos, whose mystical name is magus sidera regit, is a man of about twenty-five to thirty years old, short and very fair. he does not look strong but is extremely so. he has a bald patch on his head with very yellow hair growing over it. that sapientia ad beneficiendum hominibus55 is

er banishing rituals of pentagram and hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram a

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is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green earth to the skies; the hush of noontide dies, song rises from the land_ and scarlet, naked, splendid, g

as to mr. waite's constant pomposities, he seems to think that the obscurer his style and the vaguer his phrases, the greater initiate he will appear. nobody but mr. waite knows "all" about the tarot, it appears; and he won't tell. reminds one of the story about god and robert browning, or of the student who slept, and woke when the professor thundered rhetorically "and what "is" electricity" the youth jumped up and cried (from habit "i know, sir "then tell us "i "knew" sir, but i've forgotten "just my luck" complained the professor "there was only one man in the world who knew_ and he has forgotten" why, mr. waite, your method is not even original. when sir mahatma agamya paramahansa guru swamiji (late of h. m. prisons, thanks to the unselfish efforts of myself and a friend) was asked "an

thy loveliness, so that the silver of thy 28 merriment may revel as a moon-white pearl upon my tongue. 6. o thou midnight vision of whiteness, whose lips are as pouting rosebuds deflowered by the deciduous moon; tend me as a drop of dew in thy breast, so that the dragon of thy gluttonous hate may devour me with its mouth of adamant. 7. o thou effulgence of burning love, who pursueth the dawn as a youth pursueth a rose-lipped maiden; rend me with the fierce kisses of thy mouth, so that in the battle of our lips i may be drenched by the snow pure fountains of thy bliss. 8. o thou black bull in a field of white girls, whose foaming flanks are as starry night ravished in the fierce arms of noon; shake forth the purple horns of my passion, so that i may dissolve as a crown of fire in the bewild

the body of the woman-serpent of the stars! i deny thee by the powers of mine understanding; lead me in the unity of thy might, and draw me unto the threshold of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 11. o thou god of the nothingness of all things! thou who art neither the moaning of a maiden; nor the electric touch of fire-thrilled youth: o thou who art not found in the hardy kisses of love; nor in the tortured spasms of madness and of hate! i deny thee by the powers of mine understanding; weight me in the unity of thy might, and roll me in the poised rapture of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 34 12. o thou god of the nothingness of all things! thou who ar

descry the golden harvest of thine effulgence. 5. o woe unto me, my god, woe unto me; for all the hope 45 of my heart hath been ravished as the body of a virgin that is fallen into the hands of riotous robbers. yet in the outrage of mine innocence do i disclose the clear manna of thy purity. 6. o woe unto me, my god, woe unto me; for all the passion of my love is mazed as the bewildered eyes of a youth, who should wake to find his belov d fled away. yet in the crumpled couch of lust do i behold as an imprint the sigil of thy name. 7. o woe unto me, my god, woe unto me; for all the joy of my days lies dishonoured as the spangle-veil'd virgin of night torn and trampled by the sun-lashed stallions of dawn. yet in the frenzy of their couplings do i tremble forth the pearly dew of ecstatic ligh

ife, that art thrust through the dark bowels of time! i adore thee, evoe! i adore thee, iao! o thou black waterspout of death, that whirlest, whelmest the tall ship of life! i adore thee, evoe! i adore thee, iao! o thou mighty chain of events, that art strained betwixt cosmos and chaos! i adore thee, evoe! i adore thee, iao! o thou towering eagre of lust, that art heaped up by the moon-breasts of youth! i adore thee, evoe! i adore thee, iao! 66 o thou serpent-crown of green light, that art wound round the dark forehead of death! i adore thee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, i

shalt thou learn that the fear of death is the blood of the world. so the woman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hair as a sign of the fickleness of death, and wept tears of bitter sorrow that she should live in the blossom of her youth. and her tears crept like scorpions down her cheeks, and sped away in the darkness like serpents; and for each serpent came there an eagle which did carry it away. 7 "why weep" said the balance swinging to the left "why laugh" said the balance swinging to the right "why 72 not remain still" answered the hand that held the balance. and the balance replied "because on my right laughs death and

ALEISTER CROWLEY EQUINOX EQ I 3

i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. all_ as i offered half in jest, sceptic_ was torn away from me. not without pain! they slew my child, dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay

ce: the one has root in the situation, and, at the present time, the other has not. better to explain this boiling over of the imagination, this maturing of the dream, and this poetic childishness to which a hashish-intoxicated brain is condemned, i will tell yet another anecdote. this time it is not an idle young man who speaks, nor a man of letters. it is a woman; a woman no longer in her first youth; curious, with an excitable mind, and who, having yielded to the wish to make acquaintance with the poison, describes thus for another woman the most important of her phases. i transcribe literally "however strange and new may be the sensations which i have drawn from my twelve hours' madness_ was it twelve or twenty? in sooth, i cannot tell_ i shall never return to it. the spiritual excitem

tience, and all their eyes slid to the corner of their eyelids as if to fix themselves on me. i came to the conclusion that if some faults of the olden time, some sins unknown to myself, had made necessary this temporary punishment, i could yet count upon an overriding goodness, which, while condemning me to a prudent course, would offer me truer pleasures than the dull pleasures which filled our youth. you see that moral considerations were not absent from my dream; but i must admit that the pleasure of contemplating these brilliant forms and colours and of thinking myself the centre of a fantastic drama frequently absorbed all my other thoughts. this stayed long, very 87 long. did it last till morning? i do not know. all of a sudden i saw the morning sun taking his bath in my room. i exp

ALEISTER CROWLEY EQUINOX EQ I 4 2

soul, and will not ease its jaws till i am dead. then let me die! who knows but that this corpse committed to the earth may be the occasion of some happier birth? spring's earliest snowdrop? summer's latest rose? ii thou knowest what asp hath fixed its lethal tooth in the white breast that trembled like a flower at thy name whispered. thou hast marked how hour by hour its poison hath dissolved my youth, 275 half skilled to agonise, half skilled to soothe this passion ineluctable, this power slave to its single end, to storm the tower that holdeth thee, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleiste

ath no song- 282 the mob. down with the foreign bands! simplex" pale, but firm] a rotten corpse, coming to life again (for it cried- a deep, deep hole- a beardy man- and linking, simplicior["radiant] clearly linking, simplex. the 6 (or 7- the spider counting as the skull's paying guest) the stream fro heaven unto us poured- the mob. down with 'em! simplex["smiling] proving our love's old age in a youth renewed! simplicissimus["exultant] the spirit of persistency growing! the mob. hooray! george raffalovich. 283 half-hours with famous mahatmas. no. 1 yogi mahatma sri agamya paramahamsa guru swamiji is a certain punjabi lala, who, on account of his tremendous voice and ferocious temper, has well earned for himself the name of the tiger mahatma. my first acquaintance with his holiness was in

ALEISTER CROWLEY EQUINOX EQ I 4 3

cketh sir opalamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king's hall, whence he started out upon the quest

re the pennons red of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury 'scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed 49 and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like

? now good betide! 96 god save thee, woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! within thy proper bowels it sounds mighty and musical at need, as if a thirty couple hounds quested within thee, palamede! now, then, he grasps the desperate truth he hath toiled these many years to see, hath wasted strength, hath wasted youth--0- he was the beast; the beast was he! he rises from the cave of death, runs to the sea with shining face to know at last the bounteous breath, to taste the goodly gift of grace. ah! palamede, thou has mistook! thou art the butt of all confusion! not to be written in my book is this most drastic disillusion! so weak and ill was he, i doubt if he might hear the royal feast of laughter that c

bites through his thin white lips- what hoofs are those? are they the quest? how still and blue the sky is! hush- god knows- god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king's collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaeval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, the moons, the meteors, the su

one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense "praise god" quoth palamede "by this i attain the uttermost of bliss. god's wounds! but that i never sought. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen" 104 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches th

ALEISTER CROWLEY EQUINOX EQ I 4

a being the coarsest form of that automatic justice, which is dealt only to the coarsest natures. it had not, however, extirpated an iota of her fund of self-esteem and lust for authority. to the latter, lionel had often fallen a victim. he was born bright and happy; the houses had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mentally emasculated him; and, in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, her lying, under-handed ways, especially her brutality. his was a noble hatred, utter, blood-thirsty, virulent, eternal. after years of melancholy and the physical consequences thereof, lionel tabard found himself free from his tyran

ugh- rider, a ski-runner, a champion in many sports, who smoked her pipe and emptied her glass passing well. to women she seemed a woman, whose hands were ever ready for a soft caress, whose lips were full and red, whose skin was velvet. as a whole, she was very manly in her life, speech and 34 habit. she dressed often as a man; and, one day, riding by lionel's cottage, she noticed the thin-armed youth whose eyes were big and haloed. their eyes met; she smiled, he trembled. both were pleased. the next day rose and brought them again together. a formal introduction followed. mary the male conquered lionel the female. thereafter, the "cheval hongre" lost his nickname. nor did he give any widow the chance of horse-whipping him again. xviii the moon they were very happy; he learnt the joy of h

ALEISTER CROWLEY EQUINOX EQ I 6 2

adow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing

ut a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewhat like thee; which walk upon the sea, and chant melodiousl

ay, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me["a pause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst thou hear the v

ALEISTER CROWLEY EQUINOX EQ I 6

er shall be "he has borne her in his arms to the tall grasses. she struggles uselessly. they are now invisible" laylah. help me, o god of battles! rinaldo. god is love["music. from the well issues a nymph dressed in silver and azure gauze, with jewels and roses in her hair. after her a cluster of children] 79 the nymph["sings] in the well where i dwell, it is cool, it is dusk; but the truth of my youth is a palace of musk. truth comes bubbling to my brim; light and night are one to him! in the dark you may mark the slow ooze of my springs, but you know not the glow where the soul of me sings. truth comes bubbling to my brim; life and death are one to him! there is cold in the old grey gloom of my caves; there is heat in the beat of my passionate waves. truth come bubbling to my brim; love

ou little fire-eater. what's your great name? urchin. saladin. curtain. 107 the earth the child of miracle to the world, greeting. i reach my hands to the leaves and dabble in the dew: i sprinkle dew on you for kisses. i kneel down and hold the grass of the black earth to my bosom; i crush the earth to my lips as if it were a grape. and the wine of demeter flushes my cheeks; they burn with joy of youth. why should i greet the world? because my heart is bursting with love for the world. love, say i? why not lust? is not lust strength, and merriment, and the famine that only the infinite can stay? and why do i call myself the child of miracle? because i have entered a second time into my mother's womb and am born. because to the knowledge of manhood has come the passion, even the folly, of a

the child of miracle? because i have entered a second time into my mother's womb and am born. because to the knowledge of manhood has come the passion, even the folly, of adolescence; with all its pride and purity. it is for this that you see me lying upon the thick wet grass, unquenchable; or rejoicing in the fat black loam. now the manner of the miracle was this. in the beginning is given to a youth the vision of his mate. this one must he henceforth seek blindly; and many are the enchantments and disenchantments. through this his vision fades; even his hunger dies away unless he be indeed elect. but in the end it may be that god shall send him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant

the canvas. tigress? yes: but not the bodhi-sattva who let the tigress eat him. she always wins; she cannot lose. as the proverb says 'lucky at play, unlucky in love- and 'god is love "listen! he is saying the black mass again" cried ninon, and springing on a table began the dance of the postman's knock, just then the rage of montparnasse before the infection spread to paris and london. a polish youth jumped on to the table opposite and joined her; in a minute the whole cafe was aflame with it. but edgar rolles, his hands thrust deep into his pockets, and the threat of tears in his eyes, was walking back to his studio "if only life were folly" he sighed "but the silliest things we do are wisdom- somehow, somewhere" and he let himself in* the lunch in the private room at lavenue's was secr

uld help. it's this way. sometimes i twiddle my thumbs so- we call that the plus direction: and sometimes "so- the minus direction. now i lost count years and years ago; and so whichever way i twiddle, i may be getting further and further from equality. then how- i ask you- may man attain to the universal equilibrium "wouldn't it be safer not to twiddle at all" suggested rolles meekly "inglorious youth" retorted the brother "base buddhist! so you could never equalize the count! no! my plan is- always to widdle one way. it is an even chance that my way is right "but if you should be wrong "i shall be damned, i suppose" 144 "and if you should succeed, and equalise the count "i have no idea "but "ungenerous, unsympathetic youth! i wager you have not divined my difficulty "it "all" seems very

ALEX SANDERS THE KING OF THE WITCHES

ld use their powers to hypnotize the victim and deaden her pain when the flames reached her. love potions, good-luck charms-s-gran's remedies were all absorbed by the enchanted child. he hardly ever saw a blade of grass in his world ofconcrete, but he learnt how to recognize wild thyme, rosemary and pimpernel from the book in which his grandmother had pressed leaves, ferns and flowers during. her youth in the foothills of snowdon. as a 17 girl she had belonged to a coven of four witches who were ardent chapel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at night the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the

.them out' but no coherent symbols a1lle. astounded, he reshuffled them again. and again, for almost an hour 'he"found himself laying out meaningless arrangements of the cards. until he realized that his own hostility ,towards the ,brash young man was impeding his powers. taking himself in.hand, he tried once again and this. time the futttre appeared. he enjoyed breaking the news to this cocksure youth in hishan.d-tailoredsuit and silk shirt 'you'llbe lucky if you're' still out of prison this time next month' alex told him 'you are spending hundreds' of pounds belonging to other people, without their permission. you are engaged to a girl but you won't marry her; she'll refuse.to have you' suddenly alex stopped. something.inside him was saying 'this is the person you are waiting fot, the pe

pprentice' he hoped he had misheard; theidea ofencouraging this young braggart was objectionable. he cut short his reading and did not protest when the party broke up. bill was dismayed. at alex's antipathy to his guests, and tried to excuse the boy "there's nothingthe matter with him that time won't cure' he said, but alex was not convinced. he could not accountfor his irrational aversion to the youth, but he could not banish it. alex had not seen the last of paul, however. an hour later he was back. he had driven the women home, and then his car had broken. down. he stayed the night at bill's, and the next morning askedifhe could accompany them to london 'i'yejust got to go into stockport first an.dtheni'ii befree to go with you' he said' against alex s protests, billagreedtowait. after

of man. i i. and the high priestess shall rule her coven as the representative of the god. 12. andthe high priest shall support her as the representative of the god. il. and the high priestess shall choose whom she will. be he of sufficient rank, to be her high priest :1:4. for. as the god himself kissed her feet in the five-fold salute. laying his power at the feet of the goddess because of her youth and beauty. her sweetness and kindness. her wisdom and justice, her humility and generosity. is. so he resigned allhis power to her. 16. but the high priestess should ever mind that all power comes from him !7. it is only lent, to be used wisely and justly. 18. and the greatest virtue of a high priestess be .that she recognize. that youth is necessary to the representative of the goddess !9

ALEXANDRIAN BOOK OF SHADOWS OCCULT

. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that she recognize that youth is necessary to the representative of the goddess. 18

rt farrar eight sabbats for witches m stewart farrar what witches do m the grimoire of lady sheba l the charge (prose version) hp stands to hps's left; both face coven. hp: listen to the words of the great mother; she who of old was also called among men artemis, astarte, athene, dione, melusine, aphrodite, cerridwen, cybele, arianrhod, isis, dana, bride and by many other names. at her altars the youth of lacedaemon in sparta made due sacrifice. hps: whenever ye have need of anything, once in the month, and better it be when the moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am queen of all the witcheries. there shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will i teach things that are yet

and as a sign that ye be really free, ye shall be naked in your rites; and ye shall dance, sing, feast, make music and love, all in my praise. for mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. for mine is the secret door which opens upon the land of youth, and mine is the cup of the wine of life, and the cauldron of cerridwen, which is the holy grail of immortality. i am the gracious goddess, who gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the moth

pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now departs into the land of youth through the gates of death to dwell enthroned, the judge of gods and men, the horned leader of the hosts of air- yet even as he stands unseen about the circle, so dwelleth he within the secret seed- the seed of newly-ripened grain, the seed of flesh; hidden in earth, the marvellous seed of the stars. in him is life, and life is the light of man. that which never was born, and never dies. the

& stewart farrar's the witches' way, from gbg's bos (the same version exists in text b and text c of his bos) l of calls of old there were many chants and songs used, especially in the dances. many of these have been forgotten by us here; but we know they used cries of iau, hau, which seems much like the cry of the ancients: evo or eavoe. much dependeth upon the pronunciation if this be so. in my youth when i heard the cry iau it seemed to me to be aeiou, or rather haaee ioouu or aa ee ioooouu. this may be but the way to prolong it to make it fit for a call; but it suggests that these may be the initials of an invocation, as agla used to be. and of sooth the whole hebrew alphabet is said to be such and for this reason is recited as a most powerful charm. at least this is certain, these cri

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ce all that is seen and unseen, movable and immovable in the sphere of creation within the three worlds. this, coupled to their vast experience, is what fits them to be the agents for the distribution of the energy of the planetary logos. as has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the king, the lord of the world, sanat kumara, the youth of endless summers, and the fountainhead of the will (showing forth as love) of the planetary logos. co-operating with him as his advisers are three personalities called the pratyeka buddhas, or the buddhas of activity. these four are the embodiment of active intelligent loving will. they are the full flowering of the intelligence, having achieved in an earlier solar system that which man is

he agnichaitans of the scarlet heat. where mounts the ladder's length? where is its consummation? it mounteth through the radiant spheres, through all their six divisions. it riseth to the mighty seat within the final fifth, and passeth from that mighty seat to yet another greater. who sits upon that mighty seat within the final fifth? he with the name we mention not, save in utter adoration; the youth of endless summers, the light of life itself, the wondrous one, the ancient one, lord of venusian love, the great kumara with the flaming sword, the peace of all the earth. sits he alone, this wondrous one, upon his sapphire throne? he sits alone, yet close upon the rainbow steps there stand three other lords, garnering the product of their work and sacrificing all their gain to aid the lord

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fou

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

r we are teaching them to live more satisfactorily. we use billions of dollars to build and endow universities and colleges and yet our most far-sighted educators are gravely concerned as to whether this organized education is really meeting the needs of the average citizen. it certainly seems to fail in its mission with the unusual child and with the gifted man or woman. our mode of training our youth is standing decidedly before the bar of judgment. only the future can settle whether some way out will not have to be found whereby the culture of the individual can proceed alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, al

ent and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, alas, none of these achievements makes us better men. there is no equation between bank accounts and goodness of heart. knowledge is by no means the same thing as wisdom or nobility of spirit..the world has never seen before such an immense army of educators at work on the youth of the country, nor has there ever been before in the history of the world, such a generous outlay of money for education both lower and higher. the total effect, however, is disappointing, and misses the central point. our institutions of learning produce some good scholars and give a body of scientific facts to a great number. but there is a pitiable failure in the main business of educati

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

joy, for our action has been selfless and nonacquisitive, and not dependent upon the aspirant's circumstance or worldly state. much happiness is necessarily foregone when ill-health makes its pressure felt, as the environment is difficult and the "accumulated karma of many births" presses down, or as the troubles of the family, nation or race weigh upon the sensitive personality. the happiness of youth or the self-centred contentment of the selfish insulated person (hiding himself behind the shield of his protective desires) must not be confounded with joy. it is a platitude as well as an occult paradox to say that in the midst of profound personality distress and unhappiness, the joy of the soul may be known and felt. such however is the case, and it is for this the student must aim. some

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

man knows not what he does. it is only towards the end of his long pilgrimage and process of appropriation that he discovers how tired he actually is of grasping the non-essential and the material, and how ready he is for the work of detachment. in the life of every human being on the physical plane, who has lived fully and to the full term of years, this dual process can be symbolically seen. in youth the thoughtless (and all are thoughtless, for such is nature's way) hold on to life and give no thought to the time when there must be a relinquishment of the hold on physical existence. the young forget, and rightly forget, the inevitability of that final symbolic detachment which we call death. but when life has played its part and age has taken its toll of interests and strength, the tire

e momentous energy. this creativity of service has already been vaguely recognized in the world of human affairs under varying names, such as the science of vocational training. recognition of the impetus coming from a right understanding of social relations and their study is not lacking. much is also being studied along this same line in connection with criminology and the right handling of the youth of any nation and national group. service is, par excellence, the technique of correct group relations, whether it be the right guidance of an anti-social child in a family, the wise assimilation of a trouble-maker in a group, the handling of anti-social groups in our big cities, the correct technique to be employed in child guidance in our educational centres or the relation between the rel

, which finds its expression in the world of sport, in athletic exercises, military training and preparation for the olympic games. these latter are in themselves an initiation. in spite of all the wrong motives and the terrible and evil effects (speaking again with a wide generalisation, the training of the body and organised physical direction (which is taking place today in connection with the youth of all nations) is preparing the way for millions to pass upon the path of purification. is this a hard saying? humanity is under right direction, e'en if, during a brief interlude, they misunderstand the process and apply wrong motives to right activities. there is a higher duality to which it is necessary that we refer. there is, for the disciples, the duality which becomes obvious when th

hypotheses and then much progress will take place. this will be peculiarly so, if the problems of adolescence are studied, for they are the problems of the atlantean consciousness and of the mystical unfoldment. i would like here to point out that just as the embryo in the womb recapitulates the various stages of animal unfoldment, so the human being, during the years of infancy, adolescence and youth up- 371- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to the age of 35, recapitulates the various racial stages of consciousness. at 35 years old he should then affirm in himself the stage of the intelligent disciple. much will be gained by a recognition of this recapitulatory process which in the new age which is upon us will do much to control

chology ii copyright 1998 lucis trust to the age of 35, recapitulates the various racial stages of consciousness. at 35 years old he should then affirm in himself the stage of the intelligent disciple. much will be gained by a recognition of this recapitulatory process which in the new age which is upon us will do much to control and to determine the processes of unfoldment to which the child and youth will be subjected by the wise educator. c. diseases connected with group conditions we can only briefly touch upon this theme, owing to the fact that group work (esoterically understood) is relatively new, and because the individual, working at this time in a group, is scarcely affected at all by these factors, owing to his relatively partial integration. i refer here to his integration in t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

, at the same time, far from young in years is that of facing the last decade or so of life with understanding, and with no fear of physical limitations. so many in the final years of life live, think and act in such a manner that the soul withdraws its attention. thus only the personality remains. to all of you who have passed the half century i would say: face the future with the same joy as in youth, yet with an added usefulness, knowing that the wisdom of experience is yours, the power to understand is yours, and that no physical limitation can prevent a soul from useful expression and service. i would remind you of something which is often forgotten: it is far easier for the soul to express itself through an older experienced body than through one that is young and inexperienced, prov

progress, if you so desire. you are considerably younger than some in my group of disciples and have, therefore, less background and more undeveloped resources. you have passed and are passing through a hard experience and out of this you are not getting the full benefit. the reason for this is that you have built a shell around yourself owing to a natural sensitivity which as a child and in your youth caused you to protect yourself in this manner. another reason for your failure to get all you might out of the present experience is the inordinate pride of the taurus individual, who is on the first ray where his personality is concerned. will you let me speak with clarity, my brother? i believe in your sincerity and determination, but i have questioned your capacity to make progress in thi

ALICE A BAILEY13 PROBLEMS OF HUMANITY

copyright 1998 lucis trust the american people as they pass out of the stage of adolescence must learn the lessons of life through experimentation and resultant experience. this is a lesson that all young people have to learn. the german race is old; the german nation is very young. the italian people are of ancient origin; the italian state is historically of very recent date. the accusation of youth (if it is an accusation) is also true of the united states. a great future lies ahead of that nation but not because of material power or commercial efficiency, as many materially-minded people think. the reason lies in a deeply spiritual, innate idealism, enormous humanitarian potentiality and above all else because virgin and non-effete stock of largely peasant and middle class origin is d

to bring about a bridging between the needs of the future and the present forms of education. these forms have apparently failed to equip humanity for successful and cooperative living and the newer aspects of mental training; no scientific bridging has been done and little attempt has been made to correlate the best of the present methods (and not all are bad) with future ways of developing the youth of the world so that it can cope with a new civilization which is inevitably upon its way. the visionary idealist has hitherto held the field against the established modes of teaching; his impracticality and his refusal to compromise has thus slowed up the process and humanity has paid the price. the day has now come when the practical mystic and the man of high mental development as well as

s way. the visionary idealist has hitherto held the field against the established modes of teaching; his impracticality and his refusal to compromise has thus slowed up the process and humanity has paid the price. the day has now come when the practical mystic and the man of high mental development as well as of spiritual vision will take his place, thus providing a training which will enable the youth of any nation to integrate successfully into the world picture. we start with the realization that our educational systems have not been adequate; they have failed to train children for right living; they have not inculcated those methods of thinking and- 19- problems of humanity copyright 1998 lucis trust acting which will lead to right human relations those relations which are so essential

t us be willing to recognize that those countries in which the old mode of education is still peacefully practised may be not only dangerous to themselves because they are perpetuating the bad old ways, but that they also constitute a menace to those countries which are in the happy position of being able to change their educational institutions and thus inaugurate a better way of preparing their youth for total living. education is a deeply spiritual enterprise. it concerns the whole man and that includes his divine spirit. education in the hands of any church would spell disaster. it would feed the sectarian spirit, foster the conservative, reactionary attitudes so strongly endorsed, for instance, by the catholic church and the fundamentalists in the protestant churches. it would train b

prove their existence. it is this inherent, spiritual faculty which has produced all the great sons of god, all truly spiritual people, all artists, scientists, humanitarians and philosophers and all who, with sacrifice, love their fellowmen. here lie the grounds for optimism and courage on the part of all true educators and here is the true incentive to all their efforts. the present problem of youth the world, as known to people over forty years of age, has crumbled and is fast disappearing. the old values are fading out and what we call "civilization (that civilization we have thought so wonderful) is vanishing. some of us are thankful it is so. others regard it as a disaster. all of us are distressed that the means of its dissolution have brought so much agony and suffering to humanit

to build afresh not a material civilization this time but a world of beauty and of right human relations, a world in which children can indeed grow into the likeness of the one father and in which man can return to the simplicity of the spiritual values of beauty, truth and goodness? yet, facing the worldwide reconstruction demanded and the well-nigh impossible task of salvaging the children and youth of the world, there are those today who are engaged in raising funds to rebuild stone churches and restore ancient buildings, thus demanding money which is sorely needed to restore broken bodies, to heal psychological wounds and to produce the warmth of love and understanding among those who believe that such qualities do not exist! the immediate need of the children the magnitude of the pro

hat such qualities do not exist! the immediate need of the children the magnitude of the problems to be faced may well leave us bewildered and at a loss how to- 23- problems of humanity copyright 1998 lucis trust answer the many questions which immediately arise in our minds. how can we lay the foundation for a long range programme of reconstruction, of education and development as it affects the youth of the world and thus guarantee a new and better world? what basic plans must be laid which will be appropriate for so many differing races and nationalities? in the face of understandable hatreds and deep-seated prejudices, how can we make a sound beginning? the ethical and moral values among the children, particularly among the adolescent boys and girls, have deteriorated and the spiritual

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ecclesiastical organisation (both in the east and in the west) are crystallised and of relatively little use. priests and churchmen, orthodox instructors and fundamentalists (fanatical though sincere) are seeking to perpetuate that which is old and which sufficed in the past to satisfy the enquirer, but which now fails to do so. sincere but unenlightened religious men are deploring the revolt of youth from doctrinal attitudes. at the same time, along with all seekers, they are demanding a new revelation. they seek something new and arresting by which to attract the masses back to god; they fear that something must be relinquished, that new interpretations of old truths must be found, but fail to realise that a new outlook upon the truth (as it is in christ) must be attained; they sense th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

the problem of maya and hence today we find an increasing emphasis upon the physical cultures, disciplines, and physical training, such as is imposed in the world of sport, in athletic exercises and military training. in spite of all the wrong motives and the terrible and evil effects (speaking again with a wide generalisation, the training of the body and the organised physical direction of the youth of the world today in all countries, particularly the- 53- glamour: a world problem copyright 1998 lucis trust military countries in europe, is preparing the way for millions to pass upon the path of purification. is this a hard truth, my brothers? humanity is under right direction, e'en if (during a brief interlude) they misunderstand the process and apply wrong motives to right activities

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

into the ordered day his purpose and his plan. the seven supreme gods bent to this purpose and with united will ordained the plan. the bear and the lion met together and laid their plans in conformity with the plan and with the purpose of their controlling lord. they called on father time (saturn. a.a.b) for aid and strength and he responded to their triple call. to this call likewise the eternal youth responded (sanat kumara, lord of shamballa; he set himself anew to learn the plan, aided by father time yet unaffected by the lord of time for he himself was timeless, though not the lives which he enfolded in his thought and plan. then the triple light which came from the bear in his high place, from leo in his lesser place and from saturn in his little place poured into the planetary place

or them right action was impossible. it is this thought which prompts the hierarchy to renewed effort. the forces of light recognise and work for the spiritual good of all people, irrespective of their national relations. they are working for the release of germany from the glamour which descended upon her people. the hierarchy makes a distinction between the bewildered mass, the wrongly educated youth and the obsessed leaders in all branches of the government. the latter are "shells" obsessed by evil entities and hence their dynamic, one-pointed potency, hence also their extreme skill and cunning, based on very ancient evil experience and hence also the well-nigh ludicrous falsity of their propaganda. they are the spirit of materialism embodied, devoid of all true feeling and perception

even rays and see how they embody and transmit the three aspects of the will, via three constellations and their rulers, to our earth. we enter here into the realm of causes and are dealing with those transcendent purposes, incentives, urges and objectives of the one in whom we live and move and have our being. this great life, the ancient of days, the lord of the world, sanat kumara, the eternal youth, the planetary logos his many names are of relative unimportance is the only existence upon our planet who is capable of responding to and carrying out the objectives of the solar logos. he, in his turn, is the only one in our solar system capable of responding to the sevenfold emanating cause, expressing itself through the great bear or ursa major. we will, however, deal with the psychologi

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

dd their testimony to that of the frequently discredited mystic and occultist. i have a good standing as an intelligent, normal woman, an effective executive and creative writer and i choose to add my certain knowledge and conviction to the witness of many others down the ages. all this time, i was given to good works. i was an ardent y.w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation, because my aunt was the president. i spent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved wi

ome" i crept back cold and soaked to the skin with the rain and spray from the sea which swept the pier where i had apparently been lying for quite a time. i blubbered out my story to elise and theo and was then lovingly tucked into bed. i think i gained a certain sense of proportion and also the knowledge how tragic life happenings are to the young, and how over emphasis is a natural reaction of youth. the next day i went to edinburgh to my beloved aunt, margaret maxwell. there my problems became more complicated, not only by her solicitude but by the arrival of a very charming and delightful man who had followed me all the way from india to ask me to marry him. on top of that complication came another. i got a letter the following morning from an army officer, telling me that he was in l

ng that had happened. the morning after my husband had been sent away to san francisco, the telephone rang and it was the grocery store. the owner was a jew and a very ordinary looking jew. i had never done anything for him except be courteous and, being british, had made it evident that i had no anti-jew feeling. there has never been any anti-semitic attitude in great britain, particularly in my youth there. some of our greatest men have been jews, such as lord reading- 67- the unfinished autobiography copyright 1998 lucis trust viceroy of india, and others. this man asked me over the phone for my order. i asked him how much we owed him and he said "over two hundred dollars" but that he was not worrying as he knew it would be paid even if it took five years. then he added "if you don't se

think of them with equal affection- 124- the unfinished autobiography copyright 1998 lucis trust one thing i did find was that the girls were quite able to hold their own in any set or situation though they were only the product of the public schools of america. given ability, a home where interesting things are valued and where human values are emphasised i know no better training-ground for the youth of the world than a public school education along the lines of the united states. in the spring of 1931 we made our plans to accept olga fr be's suggestion and go to her house on the italian lakes for a few months. you can imagine the excitement of the planning, the buying of suitcases, the arranging of clothes and the speculations on the part of the girls about everything. they had never be

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

ernourishment, wrong food, evil habits of life and various occupational diseases all contribute their quota to the general ill health of humanity. these conditions are universally recognised and much has been done to offset them, but much remains to be done. one of the good effects of the world war will be to force the needed changes, the required rebuilding, and the scientific nourishment of the youth of the race. national physical ills vary according to the predisposing occupations of the people; the diseases of an agricultural race will differ widely from those of a highly industrialised race; the physical predispositions of a sailor vary greatly from those of an office worker in one of our large cities. these items of information are again but the platitudes of the social worker in the

he ancient civilisations, the lack of food, of sanitation, and the dense crowding. they are also climatic diseases and perish in the colder air of the north. certain diseases are the result of wrong diet, used over unnumbered centuries. one of the main reasons for the apparent difference (if there is any) may lie also in the greater age of the oriental races. the diseases of old age, and those of youth or middle age, have their variations, and asia and its peoples are very, very old. the body stock is wearing out fast. yet the japanese show no sign of that old age. india is far older than europe, but the chinese and- 195- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust japanese stock is older still, yet they demonstrate no such sign of effete old age. t

psychologist and the priest, then all will work together in this developing area of understanding, and what is today vaguely called "preventive medicine" will come into its own. i prefer to define this phase of medical application as the organisation of those methods whereby disease will be avoided, and the development of those techniques whereby correct psychological training will be given from youth up and by right emphasis upon the inner spiritual man, those conditions will be negated and those habits avoided which today lead inevitably to ill health, definitely symptomatic disease and eventual death. in the above statement, i refer to no affirmative or speculative science such as christian science or those schools of thought which trace all disease to the power of thought. i am concer

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ch of our problem, and much of the present failure to meet the demands of the race, and to measure up to human need for development. we have, in the world, a general theory as to education, and certain basic methods are universally employed. countries vary greatly in the application of methods, and systems differ very considerably. all, however, teach these same fundamental things; they teach the youth of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. these three are curiously symbolic of the whole evolutionary unfoldment of the race. reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein deity, governed and impelled by an idea (embodyi

ting his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the oversoul or god. educators are therefore faced with the opportunity of dealing intelligently with the innate idealism to be found in any child, and with the interesting task of leading the youth of the world on from one realised goal to another. but this they must do in the future from the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national education. this is an important point, for it will mark the shift of attention from the nonessential to the essential. 7. finally the attribute of order, and the imposition of an estab

on the past, for if this were done on a large scale it would prove disastrous; it would put a premium on racial and national ideals and objectives and would lead rapidly to racial crystallisation and senility metaphorically speaking. an example of an effort in this direction was seen going on in germany, and in a lesser way in italy; it culminated in the axis. fortunately, the tide of life in the youth of any nation can be trusted to swing the thought of the race into a better direction than the evocation of past glory, so-called, and the emphasising of the things which should be left behind. i would like here to enlarge somewhat upon the interpretation of the much used words (frequently also misused: culture and civilisation. for it is the production of some form of culture material or sp

tory and literature and give some understanding of art. they should begin to train the boy or girl for that future profession or mode of life which it is obvious will condition them. citizenship will be taught in larger terms and the world of true values be pointed out and idealism consciously and definitely cultivated. the practical application of ideals will be emphasised. they should teach the youth of the world in such a manner that he will begin to fuse the world of appearances and the world of values and of meaning in his consciousness. he should begin to relate the worlds of objective outer living and- 36- education in the new age copyright 1998 lucis trust of inner subjective existence. i am choosing my words with care. our colleges and universities should be a higher extension of

s. it should be the task of the higher education, giving purpose and significance to all that has been done. if this seems idealistic and impossible to you, let me assure you that by the time the aquarian age is in full flower, this will be the assured and recognised objective of the educators of that time. the following sequence suggests itself as we consider the curriculum to be planned for the youth of the immediate generations: primary education..civilisation..ages 1-14 secondary education..culture..ages 14-21 higher education..s. piritual..a. ges 21-28 it is only our economic material emphasis and pressure which force the young to work before they are mature. it should also be remembered (and this is being more widely recognised) that the quality of the young children now coming into

he point where they are cultured; to take likewise the cultured people and train them in the ways of the illuminati. eventually it will be found that what is now taught in the schools of the esotericists will be part of the acknowledged curriculum imposed upon the rising generation, and that the teaching given to the advanced, thinking people of the world today will be adapted to the needs of the youth of the period. the nature of esotericism educators in the new age will lay an increasing emphasis upon the esoteric approach, and it might be of service if i here attempted to define esotericism in terms of the general average intelligence of esoteric students and their point in evolution. i would remind you that true esotericism is a far deeper thing (from the angle of the hierarchy) than y

y to hasten the child's unfoldment. modern ordinary astrology, with its prevision factor, its emphasis upon the nonessential points and upon the physical concerns of the incarnated soul, will be gradually superseded by the recognition of relationships, of life objectives, of basic character predispositions and of the soul purpose, and much will then become possible to the wise friend and guide of youth which is what every educator should aim to be. third: the admittance of the fact of the law of rebirth as a governing, natural process. this will serve as a determining factor in the racial life and will bring much light into the educational field. the tracing and relating of basic trends to past racial unfoldments and to ancient racial episodes will prove of interest and of import, and thou

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

th- 37- discipleship in the new age- volume ii copyright 1998 lucis trust steadfastness over a long period of time. a beginning has been made. ii in the second stage of the work outlined by me when you had worked for a year at this full moon activity, i began to widen the teaching and i added to the earlier technique. in the religion of the future, three years will always be given to training the youth of the period (from the ages of fifteen to eighteen) in a preparatory technique of approach. the stages in the second year's activity were as follows: 1. the recognition by the group members of the necessity for a closer group relation within the circle of the group and with me. this is symbolic of the recognition of the world need of love, as exemplified by an attitude of goodwill and under

y not see things as all of you see them, and in that lies the hope of the work's persistence, for most of you are too old for the work of reconstruction and too crystallised; you can, however, form a strong foundation and give courage to the young ones. most of you are too anxious to see the old methods and modes of work perpetuated. i and a.a.b. are more interested in seeing that the need of the youth of the world is met. the principles of the ageless wisdom must be preserved, but all outworn forms must go. the success and growth of the work will depend upon the smooth transition which can be made between the past and the coming new world; it will be dependent upon the determination of the workers to continue with what they are doing, to renew their dedication and above all, their vision;

rganisation must be dropped; it would immediately disrupt the present smoothly working organism. a transition carried forward without any change or difficulty will greatly reassure all groups. young people should be found and trained trained in the principles. there should be no doctrinal teaching given. if it is, inevitably the school will die. the new truths are being fast recognised, but it is youth which is recognising them. those who have for twenty years absorbed a system of thought are apt to be so absorbed by it that it is hard for them to recognise the new and vital incoming truth, and the sad part is that they are often sure they do. the new truths are overshadowing us today; if the invocation means anything, it is what must be expected. the principles to be emphasised are: 1. th

ed reaches the higher layers or brackets in the human hierarchy, there emerges in the consciousness of the disciple, the assurance that behind the phenomenal world is a world of "saving lives" of which he may eventually form a part; he begins to sense that behind these lives there stand great beings of power, wisdom and love who, in their turn, are under the supremacy of sanat kumara, the eternal youth, the creator, the lord of the world. the initiate, on his tiny scale, likewise has to learn to work behind the scenes, unknown and unrecognised and unacclaimed; he must sacrifice his identity in the identity of the ashram and its workers, and later in the identity of his working disciples out in the world of daily life. he institutes the needed activities and brings about the required change

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

as the ruthless saviour of mankind; the beauties of war, of struggle and of physical strength will be emphasised, and these so-called admirable objectives of the human spirit will be developed to produce a race of men in whom the "effeminate" beauties of loving kindness and wise consideration for others will find no place. i would call your attention to the teaching now being given to the german youth. might is right. the german belongs to the super-race, and all other races are inferior. only a chosen aristocracy should be permitted the privilege of education and of rule. the masses of the people are no more than cattle and exist only to be slaves of the superior race. war is to men what childbirth is to women. war is a natural process and therefore eternally right. all sources of supply

they must realise what is the nature of the world order which hitler is preparing to enforce, and what lies ahead of humanity if the axis powers triumph. it is essential that the little children of the world be rescued from this overshadowing evil and from the false education to which they will be subjected if the totalitarian powers hold europe in their grasp. the intensive culture given to the youth of germany during the past twenty years has proved the effects of environing mental attitudes- 124- the externalisation of the hierarchy copyright 1998 lucis trust these boys who roll their tanks and fly their planes over the countries of europe and who wage war on women and children are the product of an educational system, and are therefore the victims of an evil process. the children of g

world religion is necessarily of profound difficulty. but that emergence is very close at hand and the differences are relatively superficial. the new world religion is nearer than many think, and this is due to two things: first, the theological quarrels are mainly over non-essentials, and secondly, the younger generation is basically spiritual but quite uninterested in theology. the intelligent youth of all countries are rapidly repudiating orthodox theology, state ecclesiasticism and the control of the church. they are neither interested in man-made interpretations of truth nor in past quarrels between the major world religions. at the same time, they are profoundly interested in the spiritual values and are earnestly seeking verification of their deep-seated unvoiced recognitions. they

ut will work out on mental and emotional levels of warfare, instead of physical. b. the task of rehabilitation. this will be both physical and spiritual in scope and will embrace- 224- the externalisation of the hierarchy copyright 1998 lucis trust those activities which stretch all the way from the rebuilding of blasted cities, the restoration of the scorched earth, the psychological care of the youth, the sick in mind and the bewildered, and the re-enunciation of the essential spiritual values which must guide humanity in the future. this will involve the will-to-good. 3. the stage wherein will come the recognition of the opportunities of peace, the right use of security, and the planned education of the youth of all lands in the principles of the new age. this will involve the will-to-o

of the major factors in world reconstruction. one of the most interesting features of this war period has been the direct contact which has been set up by some of the world leaders with the man in the street and the woman in the home, as witness the talks given by roosevelt and churchill. those given by the axis leaders are in a totally different category, for they have been directed to the male youth of their countries and to the man in uniform. only the lesser leaders in germany, for instance, talk to the people in their homes, and then only to give them orders, to foster hate and to misrepresent the truth. in all these cases, however, the value of mass opinion is recognised and the need to sway the mass mind, either bending it to the will of some leader, such as hitler, or educating it

secondary. in this conflict the hierarchy is concerned with the final issue, with the future welfare and the ultimate well-being of humanity. they are not so concerned with the immediate suffering and pain of the personalities involved. is this a hard saying? a tiny replica of this correct attitude can be found in the influence, words and actions of those wise parents, those far-sighted guides of youth, who see the need of discipline if their children are in the future to be rightly oriented, and to live correctly. the temporary discomfort of the discipline and the rebellion of the children do not in any way condition such parents. they see ahead. 3. the conflict at present involving humanity has its source not only in human weakness and selfishness, but in a situation which has existed fo

h benefit the whole and do not favour one particular nation, even if it is your own. work today for victory and for the annihilation of evil. work tomorrow for justice and for the restoration of security. when there is security, readjustment, the obliteration of the aggressor leaders, protection and restoration of the weak and the oppressed, plus right living conditions and wise education for the youth of the world, then peace will come but not till then. let the soporific of beautiful peace talk die out and let sane methods of establishing goodwill and right human relations precede the discussion of peace. the world talked itself into a dreamy state of idealistic rhapsody about peace between the first phase of this world war and the present one. this must not again occur and it is the tas

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

meaning of the words of christ "i am the light of the world" these words carry meaning to all true disciples and present them with an analogous goal which they define to themselves as that of finding the light, appropriating the light, and themselves becoming light-bearers. the theme of light runs through all the world scriptures; the idea of enlightenment conditions all the training given to the youth of the world (limited though the application of this idea may be, and the thought of more light governs all the inchoate yearnings of the human spirit. we have not yet carried the concept up to the centre of life where dwells the ancient of days, the eternal youth, the lord of the world, sanat kumara, melchizedek god. yet from that centre streams what has been called the light of life, the l

y through what has been called in the bhagavad gita "skill in action" hence their name, the buddhas of activity. sanat kumara has now moved one step ahead of them upon the great cosmic ladder of evolution, for an aspect of the law of sacrifice has conditioned them. however, within the planetary consciousness and among those who work out the divine purposes, there are none who approach the eternal youth and these three buddhas in point of evolution. they work out their plans these four great lives through the medium of the lords of the seven rays. under the law of analogy, they are to sanat kumara what the three mind aspects upon the mental plane are to the disciple and the initiate. they represent in action: the concrete or lower mind of the planetary logos, that energy which we call the s

nts of tension. this present tension constitutes a major problem for the disciple in training, and therefore our particular theme in this instruction is peculiarly apposite- 279- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust there is a great deal of glamour in the world today and a great deal of that glamour is concentrated in russia, owing to the youth and the basic political inexperience of that people. the united states of america is also young and inexperienced, but not to the same extent as are the russian people. today, the russians are suffering from the glamour of power, the glamour of planning, the glamour of what they consider a great ideal (and such it is, the glamour of prestige and the inevitable but ephemeral glamour of totali

e and her judgment is sound. the most selfish country in the world today is france, with the united states (though along totally different lines) running her a close second; both are materially selfish and capitalistically engrossed. russia is also selfish but it is the selfishness of a fanatical ideal, held by an immature, a too young a people. the selfishness of the united states is also due to youth, but it will eventually yield to experience and to suffering; there is fortunately for the soul of this great people much suffering in store for the united states. the selfishness of france is less excusable; france too is old and experienced; again and again she has been the victim of the armed forces of germany and cries aloud to the world about it. france forgets that she frequently over

overning the soul expression of the german race is that of harmony through conflict, but her materialistic personality, focussed in the emotional nature and not yet under control of the soul, is conditioned by the first ray of power. germany as a nation is too young, immature, and negative to realise the true uses of power; she lacks the wisdom to use power, and her sense of inferiority (based on youth) leads her to misuse it when she has it. the german race is very old, and the german leaders during the past one hundred years have confused racial issues and national ambitions. races are basically subjective, and nations are basically objective. their leaders have permitted the ideal of power (which is a great spiritual responsibility) to lead them to make the germanic race synchronise wit

ALICE BAILEY THE LABOURS OF HERCULES

e him call the gods to witness the endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a robe that fitted well, of beauty rare and fine. he put it on, with triumph and with pride; exulting in his youth he had to prove himself, a golden breastplate vulcan forged for hercules, to guard his heart, the source of life and strength. this golden gift was girded on, and, shielded thus, the new disciple felt secure. he had yet to prove his strength. neptune arrived with horses twain and handed them, in leash, to hercules. straight from the place of waters came they, of beauty rare and proven streng

APOCRYPHON OF JOHN

ch we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he said to me "john, john, why do you doubt, or why are you afraid? you are not unfamili

ARADIA GOSPEL OF THE WITCHES

like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i p

tar,t ell me why it was ordainedthat i this month have nothing gained?then there appeared to him a little shining elf, who said: tu non devi aspettarealtro che laiutare,quando fai ben lavorare.money will not come to thee,nor any help or aid canst see,unless you work industriously.then added: io non daro mai denaroma laiuto, mio caro!money i neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, o

and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, was full; yes, ourbrother, kin to us, belonging to our band.and if thou art hungry and poor. a

) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spirit and meaning of the ancient myth, while in this rude witch-song it is minutely developed. the conception is that of a beautiful youth furtively kissed in his slum-ber by dianaof reputed chastity. the ancient myth is, to begin with, one of darkness and light, orday and night, from which are born the fifty-one (now fifty-two) weeks of the year. this is diana, thenight, and apollo, the sun, or light in another form. it is expressed as love-making during sleep,which, when it occurs in real life, generally has for active agent

ls were given under the name or title of t ana. this was the oldetruscan name for diana, which is still preserved in the romagna t oscana. in more than one italianand french work i have found some account or tale how a witch charmed a girl to sleep for a lover,but this is the only explanation of the whole ceremony known to me.tana.t ana is a beautiful goddess, and she loved a marvelously handsome youth named endamone; buther love was crossed by a witch who was her rival, although endamone did not care for the latter.but the witch resolved to win him, whether he would or not, and with this intent she induced the ser-vant of endamone to let her pass the night in the latters room. and when there, she assumed theappearance of t ana, whom he loved, so that he was delighted to behold her, as he

BALANCE J

in the first opulent heights of his post royal academy flowering. spare found himself in a starkly brilliant world of high magick and decadence fueled by his experiences with aleister crowley and the a.a. and his experiments with narcotics and bi-sexuality. there has been much speculation as to spare s sexual orientation. later on in life he had strong attachments to the women he knew, but in his youth, he seems to have had strong bi-sexual leanings, something that he shared with aleister crowley. for instance how are we to interpret this passage from the focus of life: the degenerate need women, dispose with that part of thyself. give unto her all thy weaknesses, it is the suffering half awake! the time has come for the new sexualities! to improve the species ye men must love one another

BAPHOMANTIS LUCIFERIAN SATANIC MASS

nd honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temp

ieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat

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

ealers who are connected with it. the first is ngari pa.chen p ma wangyel dorj, who discovered this terma and composed it; the second is chokyur dechen zhikpo lingpa, who added interlinear notations to the text in order to illuminate its obscurities. ngari pa.chen "the great pa..ita of ngari" was a nyingma scholar born in the district of lowo matang, which is in present-day mustang, nepal. in his youth, he studied the lineages of various buddhist teachings under his father, who was a great accomplished master. later he received teachings from other spiritual teachers and lamas, becoming a fully ordained monk (dge slong) at the age of twenty-five. ngari pa.chen continued his studies and began composing celebrated texts at the age of thirty-eight. one such composition is the treatise which a

hite bird flew from it and landed on a nearby tree.223 the dalai lama ordered that a shrine be built around this tree for pehar and eventually the monastery of nechung literally "small place" grew up around it. to this day, the tree on which pehar landed as a bird is viewable within the central shrine (figure 43. pehar 220 see peter 1978a, p. 329. 221 a more positive mention of pehar as a helpful youth is found in the famous history of the blue annals; see roerich 1996, p. 80. 222 for more on thread-crosses, their construction, and ritual use, see beyer 1978, pp. 310-359; de nebesky-wojkowitz 1950-51; and de nebesky-wojkowitz 1998, pp. 343-397. 223 pehar has a penchant for transforming into birds, and indeed i noted several paintings of white birds along the walls of the utse temple at sam

BLACK SERPENT1

tempts to introduce local children to opera using gounod's faust drew a storm of criticism, has decided to take legal action after being forced to take administrative leave from the bennett school after showing the opera led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. both accusations were false. http//www.playbillarts.com/news/article/3850.html undoubtedly there are even more of these cases unpublicized. religious freedom, it seems, is very specific to who has that freedom. increasingly, in most us workplaces, freedom of religion only applies to judeo-christian religions. this means that people who practice a

r classes about opera. she chose a video of gounod's faust (which she found on the classroom shelf) to teach the children about bass and tenor voices, the use of props, and "trouser roles" in opera. the latter, she says, led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. four members of a so-called satanic sect are starting long prison sentences in italy for their part in three brutal, ritual murders. nicola sapone, 27, one of the leaders of the beasts of satan rock group and one of the suspected masterminds of the killings, was given a life sentence. the three others were jailed for between 24 and 26 years. 23 p

BLACK WITCHCRAFT

ellow fallen ones and demons, only the words of az (lilith) could rouse him. he then kissed her form and caused menstruation, which was passed on to all women as lilith is directly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the a

BLAVATSKY H P ANTHROPOGENESIS

smuch as parkhurst makes the verb[[hebrew] to mean (1 "to[[footnote(s* see for comparison hosea, xii. 6, where it is so punctuated[[vol. 2, page] 130 the secret doctrine. fall down (i.e. into generation or matter; and (2 "to be, to continue- as a race. the aspirate of the word eua (eva "to be" being[[hebrew] heve (eve, which is the feminine of[[hebrew] and the same as hebe, the grecian goddess of youth and the olympian bride of heracles, makes the name jehovah appear still more clearly in its primitive doublesexed form. finding in sanskrit such syllables as jah and yah, e.g, jah (navi "ganges" and jagan-natha "lord of the world" it becomes clear why mr. rawlinson is so very confident in his works of an aryan or vedic influence on the early mythology of babylon. nor is it to be much wondere

tialities and mental capabilities, outward or physical forms, and future characteristics, were very different* as to their complexions, there is a suggestive allegory told in linga purana. the kumdra- the rudra gods, so called (see further, are described as incarnations of siva, the destroyer (of outward forms, named also vamadeva. the latter, as a kumara, the "eternal celibate" the chaste virgin youth, springs from brahma in each great manvantara, and "again becomes four; a reference to the four great divisions of the human races, as regards complexion and type- and three chief variations of these. thus in the 29th kalpa- in this case a reference to the transformation and evolution of the human form which siva ever destroys and remodels periodically, down to the manvantaric great turning

nds as h. a. taine and renan. the former shows that the civilizations of such archaic nations as the egyptians, aryans of india, chaldeans, chinese, and assyrians are the result of preceding civilizations during "myriads of centuries* and the latter points to the fact that "egypt at the beginning appears mature, old, and entirely without mythical and heroic ages, as if the country had never known youth. its civilization has no infancy, and its art no archaic period. the civilization of the old monarchy did not begin with infancy. it was already mature* to this professor r. owen adds that "egypt is recorded to have been a civilized and governed community before the time of menes; and winchell("pre-adamites" p. 120, that "at the epoch of menes the egyptians were already a civilized and numer

n the celestial pole the true serpent of genesis, satan, the enemy of mankind, instead of what it is- a cosmic metaphor. when the gods are said to forsake the earth, it does not only mean the gods, protectors and instructors, but also the minor gods- the regents of the zodiacal signs. yet, the former, as actual and existing entities which gave birth to, nursed, and instructed mankind in its early youth, appear in every scripture, in that of the zoroastrians as much as in the hindu gospels. ormazd, or ahura-mazda, the "lord of wisdom" is the synthesis of the amshaspends (or amesha-spenta "immortal benefactors* the "word" however, or the logos and its six highest aspects in mazdyanism. these "immortal benefactors" are described in zamyad yasht as the "amesha-spentas, the shining, having effi

, page] 382 the secret doctrine. kasyapa* and live in hiranyapura "the golden city" floating in the air. therefore, indra is, in a fashion, the step-son of these two as a son of kasyapa; and kasyapa is, in this sense, identical with agni, the fire-god, or sun (kasyapa-aditya. to this same group belongs skanda or karttikeya (god of war, the six-faced planet mars astronomically, a kumara, or virgin-youth, born of agni* for the purpose of destroying taraka, the danava demon, the grandson of kasyapa by hiranyaksha, his son* whose (taraka's) yogi austerities were so extraordinary that they became formidable to the gods, who feared such a rival in power* while indra, the bright god of the firmament, kills vritra (or ahi, the serpent- demon- for which feat he is called vritra-han "the destroyer o

ahi, the serpent- demon- for which feat he is called vritra-han "the destroyer of vritra; he also leads the hosts of devas (angels or gods) against other gods who rebel against brahma, for which he is entitled jishnu "leader of the celestial host" karttikeya is found bearing the same titles. for killing taraka, the danava, he is taraka-jit "vanquisher of taraka "kumara guha "the mysterious virgin-youth "siddha-sena "the leader of the siddhas; and saktidhara "spearholder (2) now take apollo, the grecian sun-god, and by comparing the mythical accounts given of him, see whether he does not answer both[[footnote(s* kasyapa is called the son of brahma, and is the "self-born" to whom a great part of the work of creation is attributed. he is one of the seven rishis; exoterically, the son of maric

n daughters of atlas "the six present, the[[vol. 2, page] 619 the cycle of the naros. seventh hidden" in india they are connected with their nursling, the war god, karttikeya. it is the pleiades (in sanskrit, krittika) who gave the god their name, for karttikeya is the planet mars, astronomically. as a god he is the son of rudra, born without the intervention of a woman. he is a kumara, a "virgin youth" again, generated in the fire from the seed of siva- the holy spirit- hence called agni-bhu. the late dr. kenealy believed that, in india, karttikeya is the secret symbol of the cycle of naros, composed of 600, 666, and 777 years, according to whether it is solar or lunar, divine or mortal, years that are counted; and the six visible, or the seven actual sisters, the pleiades, are needed for

BLAVATSKY H P COSMOGENESIS

r scattered parts to re-establish the once universal cosmogony of the secret doctrine. the key fits them all. no one can study ancient philosophies seriously without perceiving that the striking similitude of conception between all- in their exoteric form very often, in their hidden spirit invariably- is the result of no mere coincidence, but of a concurrent design: and that there was, during the youth of mankind, one languages, one knowledge, one universal religion, when there were no churches, no creeds or sects, but when every man was a priest unto himself. and, if it is shown that already in those ages which are shut out from our sight by the exuberant growth of tradition, human religious thought developed in uniform sympathy in every portion of the globe; then, it becomes evident that

hari-vamsa, it is said "the seven prajapati, rudra, skanda (his son[[footnote continued on next page[[vol. 1, page] 458 the secret doctrine. of the first implies, ever boys, kumaras: that is, ever pure and innocent, whence their creation is also called the "kumara (book i. chap. v, vishnu purana) the puranas, however, may afford a little more light "being ever as he was born, he is here called a youth; and hence his name is well known as sanat-kumara (linga purana, prior section lxx. 174) in the saiva purana, the kumaras are always described as yogins. the kurma purana, after enumerating them, says "these five, o brahmans, were yogins, who acquired entire exemption from passion" they are five, because two of the kumaras fell. of all the seven great divisions of dhyan-chohans, or devas, th

BLUE EQUINOX

boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. the equinox 72 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red an

ut not orthodox. it is also new to me that the cardinal likes candy to an unusual degree. a great many of these delineations are evidently taken straight from the people who are mentioned as being born. for example, october 22nd .you are emotional and dramatic and would make a success upon the stage in all probability. which is sarah bernhardt. and on nansen s birthday .you have romantic ideas in youth which probably express themselves in seeking for lost or buried treasures or in exploring underground passages or little known caves. on edward vii..s .you have a brilliant career before you .you are fond of the world .you have a great deal of tact and diplomacy .you are fond of the good things of this life .you are fleeting in your affections, and will have a good many love affairs in your

identally, it takes all sorts to make a world. imagine the stupidity of a universe full of arhans! all work and no play makes jack a dull boy. 68. the rose must re-become the bud born of its parent stem, before the parasite has eaten through its heart and drunk its life-sap. the english is here ambiguous and obscure, but the meaning is that it is important to achieve the great work while you have youth and energy. 69. the golden tree puts forth its jewel-buds before its trunk is withered by the storm. repeats this in clearer language. 70. the pupil must regain the child-state he has lost ere the first sound can fall upon his ear. compare the remark of .christ .except ye become as little children ye shall in no wise enter into the kingdom of heaven. and also .ye must be born again. it also

y is constantly in need of a wash and brush-up from time to time. there is nothing quite so contaminating as humanity, especially theosophists, as mme. blavatsky herself discovered. but the best of all lustrations is death, in which all things unessential to progress are burned up. the plan is much better than that of the elixir of life. it is perfectly all right to use this elixir for energy and youth, but despite all, impressions keep on cluttering up the mind, and once in a while it is certainly a splendid thing for everybody to have the spring cleaning of death. with regard to one.s purpose in doing anything at all, it depends on the nature of one.s star. blavatsky was horribly hampered by the trance of sorrow. she couid see nothing else in the world but helping humanity. she takes no

BOOK OF ENOCH

and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness and all of it will be planted with trees; and it will be filled with blessing. 10.19] and all the pleasant trees they will plant on it and they will plant on it vines. and the vine that is planted on it will produce fruit in abundance; and every seed that is sown on it, e

BOOK OF PLEASURE

, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, the book of pleasure (self love) get any book for free on: www.abika.com 28 lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of all-beneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius

ealization or "i" by an emotion that allows the lightning assimilation of what is perceived. this emotion is immoral in that it allows free association of knowledge without the accessories of belief. its condition is, therefore, ignorance of "i am" and "i am not" with absent-mindedness as believing. its most excellent state is the "neither-neither" the free or atmospheric "i" you remember in your youth the thought "that this world is a curious place" in the emotion when you felt "why" as to whether this life is a reasonable development? what was the cause of this and of your the book of pleasure (self love) get any book for free on: www.abika.com 30 summarily dismissing it from your mind? again the feeling that the most commonplace object is magnificently strange and the vague emotion of c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

h electricians, inventors, astrologers. very much of the occult. neptune is inclined to mysticism, also to individuality. knows but does not say. can be of very doubtful character, capable of murder, rape, etc. sometimes vague; sometimes confused. associated with eating places, bars, prostitution, narcotics, navigation, the ocean, nursing, advertising. pluto is generally associated with children; youth. leaders, wanting things their own way, disliking laws. pluto is associated with hobbies, sports, outdoor life, actors and actresses, politicians. jupiter is the planet of harmony, of education, law, morals and religion, faith, good humor. truth comes before anything with jupiter. knowledge, the ability to self-educate, learning through reading, are all of jupiter. moneyed people count with

: soothing; dissipates anger. ruby (red: pain; tuberculosis; colic; boils; ulcers; poison; eye troubles; constipation. sardonyx (red; brownish red; black: mental and emotional effects; banishes grief; brings happiness. sapphire (blue violet: eyes; boils; rheumatism; colic. topaz (yellow to white; green; blue; red: vision; hemorrhages; bleeding. turquoise (blue; blue-green; green: vision; promotes youth. lesson thirteen: healing/ 197 198/ buckland's complete book of witchcraft poppets in lesson eleven you learned how to construct a poppet. there i discussed its use for love magick. but the poppet can also be used for healing purposes in fact that is probably its primary use. the same construction method is used: two outlines cut from cloth, sewn together and marked with identifying symbols

CASE PAUL F THE BOOK OF TOKENS

therefore, is summed up in knowledge of me. to gain this is the aim of all research. of all works, of all devotion. from knowledge of me cometh the lesser knowledge of the things which i have brought forth. of no avail is this lesser knowledge unless it be founded upon the knowledge of my superior and inferior natures [34] g i m e l hence it is written" remember now thy creator in the days of thy youth, and thy days'shall be long" to keep me in vivid remembrance is to unite thyself to the subtle principle of life eternal. 8 mine inferior nature is the bond of union between myself and all created beings. hence it is likened to gimel, the camel, which bringeth a man safe through desert wastes from city to city. again it is likened to gimel because the camel beareth rich and costly merchandis

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

uld restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourse

the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the si

innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of

ing herself in the rushes of the marshes of the delta while awaiting the birth. seth discovered the body of osiris, hacked it into pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood

g in the centre of your altar, on the white cloth or cushion* to the left of it (towards the west, the direction of love and emotions, place and light the candle* take your incense sticks one by one, and light each in the candle, reciting: incense of love, incense of power, thus do i charge thee, now at this hour. incense of faithfulness, incense of truth, bring love that will last, in age and in youth. in sickness and sorrow, in health and in joy, in wealth and in dearth, may nothing destroy* beginning at the single (top) point of your invisible pentagram, light your first incense, saying: i light this incense to bring love into my life and the one who is right for me* moving deosil, light and place the second incense on the next point of the seite 87 wicca01.txt invisible pentagram, sayi

is a cross-over of energies as the new year begins on the wane of the tide at a period of decline and darkness. just as the celtic day began at sunset, with the darkest part of the night still to come, the celtic year begins in darkness. this is a time for charities and initiatives to aid the family, the elderly, the sick and dying, to encourage experience to be valued in a culture that worships youth; also for the preservation of ancient sacred sites and the cultural heritage of the world, including the wisdom of indigenous peoples. on a personal level, rituals are potent for family concerns, especially those about older members of the family or any who are sick or need constant care; for psychic protection, overcoming fears, for laying old ghosts, psychological as well as psychic, and f

freed yourself of bitterness, though you may need to repeat the ritual several times if the hurt is deep. a spell for increasing self-confidence sometimes people around us- perhaps a critical relative, a spiteful ex-lover or a thoughtless colleague- can damage our self-esteem. we look at media ideals of loveliness and feel we are far from the image of perfection created by a society that worships youth. but if we can only believe in ourselves and love ourselves, hey presto, we radiate our own unique beauty and others are drawn to us, because of this powerful but indefinable personal magnetism. this spell is designed to boost that self-belief* around your bathroom, light purple candles, placed safely so that they cast pools of light on the water when you fill the bath* let the water run and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ote wells brown "was the result of their close connection with the blacks" wells brown recalled that some african american caregivers would tell magical folktales and stories to young white children in nurseries, but "they learned more, as they grew older, from the slaves in the quarters, or out on the premises" white writers reflected on these traditions in their published reminiscences of their youth. edward pollard, a novelist and civil war historian, stated that he was deeply affected by the "superstitions" that he had imbibed, growing up among black household servants. in many cases, children of both races were inculcated with images from a rich folklore tradition that served the twin objectives of admonition and instruction. conjuring tales no doubt made a great impact on impressiona

development. turner's two most formative influences were his paternal grandmother, whom he described as "very religious" and his mother, an african-born slave who arrived in virginia in the late 1790s and was given the name nancy. nat was born in 1800. recognizing precocity in her son, nancy predicted that he was destined for "some great purpose" that was yet to be revealed. distinguished in his youth by an ability to receive revelations from the spirit world, turner enjoyed something of a seer's reputation among the local population. his gift at interpreting esoteric signs confirmed his status as a holy man. according to one commentator "nat was no preacher, but c he had acquired the character of a prophet c he traced his divination in characters of blood, on leaves, alone in the woods;

ed by god with healing knowledge "she always said the lord told her what root to get" explained one of her patients "old aunt darkas said the lord gave her power and wisdom, and she used to fast for a week at a time"[15] some african americans acknowledged the supernatural sources that enabled them to perform healing works. mrs. emma dupree of fountain, north carolina, had been known since in her youth as "that little medicine thing" mrs. dupree ascribed her skills with healing plants to the "power of christ" who she believed was the source of all healing, and to the special events that accompanied her birth. her words recall folk traditions that can identify a healer according to a supernatural lineage\ 98\ when i was born, i was the seventh one, the seventh sister. and they say the seven

"but you have got to talk with god and ask him to help out" the north carolina conjure doctor allen vaughn's patients received physical and psychic treatments for their ailments. the doctor, according to one patient, would "give them medicine to ease the pain, and pull the tricks to ease the mind" combination remedies were often successful. govan littlejohn, who was emancipated from slavery as a youth during the civil war, believed that he had been conjured when he began to have difficulties with his foot. he called the local physician for help "he lanced my foot three times" he claimed "but nothing but blood would come" littlejohn suspected that the source of his ailment was the work of a jealous rival. he was healed when a herbalist administered an effective treatment "one day an herb d

g parade that was celebrated by blacks in north carolina, virginia, and other parts of the south, was denounced as an inappropriate practice and all but disappeared from local seasonal calendars. similarly, the ring shout.although it had endured for generations as a cherished ritual.was ultimately displaced from the center of black liturgical life. james weldon johnson recalled that when he was a youth in the 1880s, the ring shout was considered "a very questionable form of worship" that was "distinctly frowned upon by a great many colored people" johnson noted that the "semi-barbaric" practices were already in decline owing to pressures from members of the community who discouraged their practice "the more educated ministers and members, as far as they were able to brave the primitive ele

ia (urbana: university of illinois press, 1978; gladys marie fry, night riders in black folk history (athens: university of georgia press, 1991, ch. 6; lyle saxon, edward dreyer, and robert tallant, comp, gumbo ya-ya: a collection of louisiana folktales (greenwich, conn: fawcett publications, 1967, pp. 75.76; alison davis and john dollard, children of bondage: the personality development of negro youth in the urban south (new york: harper and row, 1964, p. 45. 9. georgia writers' project, drums and shadows: survival studies among the georgia coastal negroes (athens: university of georgia press, 1940, pp. 61, 165; michael anthony cooke "the health of blacks during reconstruction, 1862.1870 (ph.d. diss, university of maryland, college park, 1983, p. 112; schick "healing and race" p. 109. 10

CHRONOLOGIA RORISPERGIUS

ius goes to moscow on diplomatic mission. 1609 oswald croll, basilica chemica. redaction copy in tubingen university of cabala mystica the book of sacred magic, attributed to abraham ben simeon of worms, describing a journey undertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ged her: now my lords, instruct me, to which of them of right does she belong? page 39 the virgin could hold out no longer, but said, i thought to have gained much information, and have got myself into the net, but yet would gladly hear whether there are any more to come. yes, that there are, answered the third, a stranger adventure has not yet been recounted than that which happened to me. in my youth i loved a worthy maid: now so that my love might attain its desired end, i used to employ an ancient matron, who easily brought me to her. now it happened that the maid s brethren came in upon us just as we three were together, and were in such a rage that they would have taken my life, but upon my vehement supplication, they at length forced me to swear to take each of them for a year, to b

or he that only thinks on it? he that beholds it, said the virgin. no, i answered. hereupon a debate arose, so the sixth called out, my lords, i am to take a wife; now i have before me a maid, a married wife, and a widow; ease me of this doubt, and i will afterwards help to order the rest. it goes well there, replied the seventh, where a man has a choice, but with me the case is otherwise. in my youth i loved a fair and virtuous virgin from the bottom of my heart, and she loved me in similar manner; however, because of her friends denial we could not come together in wedlock. whereupon she was married to another, yet an honest and discreet person, who maintained her honourably and with affection, until she came to the pains of childbirth, which went so hard for her that all thought she wa

COLLIER IRENE CHINESE MYTHOLOGY

for chang-o. the moon goddess 79 questions and answers q: why was the grand archer yi banished from heaven to live on earth? a: the sun god dijun was angry at him for shooting down and killing the nine suns. q: why did chang-o want to return to the stars? a: she missed her goddess sisters and the luxurious life of heaven. she did not like to feel her body dying on earth, and wanted to regain her youth and beauty. q: what warning did the queen mother of the western paradise give to yi? a: she warned the archer yi to drink the elixir on a night that was clear, or the drinker would be trapped halfway between the earth and heaven. q: what was chang-o s plan upon her return to heaven? a: chang-o wanted to ask the sun god to forgive her husband. then she would travel with her sister goddesses t

f and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled up and fell asleep in the orchard. unbeknownst to monkey, a great feast was being prepared for the gods. that afternoon, fa

DAVID ICKE CHILDREN OF THE MATRIX

line of the uk became known as windsor-mountbatten. both the windsors and the mountbattens are german bloodlines formerly known as the house of saxe-coburg-gotha and the battenbergs. they anglicised their names during the first world war against germany for public relations reasons, but both of these "families" supported the nazis, and prince philip was sent to a school in germany run by the nazi youth programme (see..and the truth shall set you free and the biggest secret. phillip eugene, the rothschild offspring, says of this "aeneas" bloodline "apparently aeneas embodies all the various bloodlines that must trace their lineage back through charlemagne because in him is embodied the confluence of the lineage of both david (jewish) and alexander the great (aryan. it is the modern day repr

DAVID ICKE THE BIGGEST SECRET

rsion, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis. many would end up in the greenwood to undergo a sexual initiation with a youth playing the role of robin hood or robingoodfellow. the children that often followed nine months later were the origin of the nowcommon names robinson and robertson.32 the story of robin hood was anothersymbolic tale to maintain the memory of pagan sexual ritual amid the crossed legs andscowling faces of orthodox christianity. a play called robin hood and little john wasperformed every may an

DIABOLUS

ing. his words were empowering, as one who sought to become something other- if thou wilt listen to me, and enter into a covenant, i will raise thy head above the sun thus the prince listened to ahriman. he later took the throne and became king. ahriman taught him the arts of magic and zohak slowly became what the just called a tyrant king. it was soon after that ahriman appeared to the king as a youth who was a cook. he was employed to prepare dishes for the king, and instead of herbs and various foods he prepared him the flesh of animals, which made the king strong and as fierce as a lion. the king had the youth brought before him and asked one favor that he wished. the youth requested that he may kiss the king s shoulders. he agreed and then the youth kissed both shoulders. when he had

beaten track for elephants, and would test and destroy the righteous who claims to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand akht, save for a young religious man called yavisht i friyan. the youth was invited to the residence of akht, but discovering that akht had dead matter (bones, rot hair or nails) under his pillows and carpets, he could not enter until akht had them removed. as the legend moves forward yavisht withstood each staota and then used the staota to attack akht. he took time to through sorcery, rushed into hell and communicated with ahriman who told him to accept his fa

n women to righteous men, they fled and went over to satan; and when ohrmazd provided righteous men with peace and happiness, satan provided women too with happiness. as satan had allowed the women to ask for anything they wanted, ohrmazd feared they might ask to have intercourse with the righteous men and that these might suffer damage thereby. seeking to avoid this, he created the god narseh (a youth) of fifteen years of age. and he put him, naked as he was behind satan so that the women should see him, desire him and ask satan for him. the women lifted their hands up towards satan and said: satan, our father, give us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken

not perceived in the world. and in that wind he saw his own religion and eeds as a profligate woman, naked, decayed, gapping, bandy-legged, lean-hipped, 20 see r.c. zaehner, the dawn and twilight of zoroastrianism new york, ny 1961 19 and unlimitedly spotted so that spot was joined to spot, like the most hideous, noxious creature (kharafstar, most filthy and most stinking. az comes forth to this youth and tells him that she is his bad actions, that she is made strong in vile and evil belief, that she grows more unholy through him. this demoness mentions that she is settled in the northern region of the demons, she is settled more north through him. the form of the evil spirit was a log-like lizard's (vazak) body, and he appeared a young man of fifteen years to jeh, and that brought the th

e contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsive, pumping my life, body and soul, as twere a python in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ng by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald

ex magick (q.v) the vagina- d- daemon: in greek myth, an intermediate spirit between men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the mysteries of the eleusian demeter, whose torch symbolized her search for her daughter persephone, the spirit of youth and spring. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess (q.v) of a working lodge of the order who serves as the warden of the south. dagger: a cross hilted, double edged, short blade used as the magickal tool and weapon of elemental air. attributed to the direction of the east. deacon/ deaconess: from the late latin, from

DION FORTUNE MYSTICAL QABALA

all form-building, this tendency for curving lines of force to correlate and achieve stability, which is binah. 22. these two basal sephiroth of the 5upernal triad are especially referred to as the father and mother, abba and ama, and their magical images are those of the bearded male and the matron, thus representing, not the sex attraction of netzach and yesod, who are represented as maiden and youth, but the mature beings who have mated and reproduced. we must always distinguish between magnetic sex attraction and reproduction; they are by no means one and the same thing; oft are they even different levels or aspects of the same thing. herein is an important occult truth which we will consider in detail in due course. 23. chokmah and binah, then, represent essential maleness and femalen

. the result is the ridiculous spectacle of a civilisation, committed to a one-sided ideal, being forced to keep its ideals and its honour in separate compartments. 23. we need geburah's realism to balance gedulah's idealism quite as much as we need to temper justice with mercy. experience in the handling of children soon teaches us that the child that is never checked is a spoilt child; that the youth who lacks the spur of competition is apt to be a slack youth, for it is only the few who will work for work's sake. and so it is with nations; the monopoly, lacking the spur of competition, has always proved itself to be ineffectual; the non-competitive professions always suffer from intellectual obesity. 24. geburah is the dynamic element in life that drives through and over obstacles. the

l qabala page 204 9. positive evil is a force which is moving against the current of evolution; negative evil is simply the opposition of an inertia which has not yet been overcome, or of a momentum which has not yet been neutralised. let us make these definitions clear by an example. the natural conservatism of a mature mind is regarded as evil by the would-be reformer; the natural iconoclasm of youth is regarded as evil by the administrator who has established his system. nevertheless, we cannot dispense with either of these opposing factors if society is to be maintained in a healthy state; between them we achieve a steady progress that neither disorganises society nor permits it to sink into inertia and decay. both these factors are indispensable to social welfare, yet either of them

DION FORTUNE PSYCHIC SELF DEFENSE

or one of the stories in the secrets of dr. taverner, but the actual facts are such that they were unsuitable for a work supposedly designed to amuse. at that time i was doing the tutorials in abnormal psychology at the clinic i have spoken of, and supervising the work of the other students; one of them took counsel with me concerning a case that had come to her in private practice, the case of a youth in the late 'teens, one of those degenerate but intellectual and socially presentable types that not infrequently crop up in old families whose blood is too blue to be wholesome. this lad was taken as boarder in a flat which the student shared with another woman, and they soon began to be troubled with curious phenomena. about the same time every evening the dogs in a neighbouring mews began

elf permanently to one individual if it succeeds in making a functioning vampire of him, systematically drawing its etheric nutriment from him, for, since he in his turn is re-supplying himself from others, he will not die from exhaustion as victims of vampires do in the ordinary way. z. was of the opinion that d.'s cousin was not the primary vampire in the case, but was himself a victim. being a youth of unstable morale, he speedily acquired the vampire tricks, and the earth-bound soul of some magyar magician exploited him. through his act of biting and drawing blood from the neck of his cousin, this entity became transferred to young d, preferring pastures new to the depleted resources of its previous victim. probably it alternated between the two, for it was not constantly with d. exact

ery vivid dream of visiting her, and she had simultaneously dreamed of receiving his visit. he was anxious to perfect the technique of this operation, hence the visit to me. i am afraid i was unsympathetic, consequently i did not obtain any further information concerning this curious experiment. an even more curious case came to my knowledge some years ago. a woman told me that in the days of her youth she had been engaged to marry a man to whom she was very deeply attached, and who was murdered while working as a missionary in west africa. having lost the only man she felt she could love, she consented to marry a second cousin who had long been in love with her, and who was a semi-invalid. whenever she had relations with her husband, she always visualised the form of her first lover. she

the naked body of a woman who may either be still living, or have been slain sacrificially. a. e. w. mason gives an account of such a transaction in his book, the prisoner in the opal. less expert operators, however, cannot control this form of force; as soon as they generate it, it has to go to its logical conclusion. they therefore employ another type of stimulus, not the woman, but the boy or youth. the practice of paederasty in connection with occultism is very old, and was one of the causes of the degeneration of the greek mysteries. i have dealt with these subjects in some detail in another book of mine, sane occultism. particulars of the actual cases can be found by reference to the files of truth, the journal already referred to. chapter xiv the motives of psychic attack. ii it is

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

t annu, the chief city of the worship of the sun-god, is not certain, but is very probable; for already in the pyramid texts we find the idea of everlasting life associated with the sun's existence, and pepi i. is said to be "the giver of life, stability, power, health, and all joy of heart, like the sun, living for ever"[1] the sun rose each day in renewed strength and vigour, and the renewal of youth in a future life was the aim and object of every egyptian believer. to this end all the religious literature of egypt was composed. let us take the following extracts from texts of the vith dynasty as illustrations- 1. ha unas an sem-nek as met-th sem-nek anxet hail unas, not hast thou gone, behold [as] one dead, thou hast gone [as] one living hems her xent ausar. to sit upon the throne of o

hereof pervade heaven and earth, the untiring and beneficent king, whose will germinateth from rising to setting, from whose divine eyes men and women come forth, and from whose mouth the gods do come, and [by whom] food and meat and drink are made and provided, and [by whom] the things which exist are created. he is the lord of time and he traverseth eternity; he is the aged one who reneweth his youth he hath multitudes of eyes and myriads of ears; his rays are the guides of millions of men he is the lord of life and giveth unto those who love him the whole earth, and they are under the protection of his face. when he goeth forth he worketh unopposed, and no man can make of none effect that which he hath done. his name is gracious, and the love of him is sweet; and at the dawn all people

triumphant! when thou goest forth over the earth i will sing praises unto thy fair (11) face. thou risest in the horizon of heaven, and [thy] disk is adored [when] it resteth upon the mountain to give life unto the world" saith qenna the merchant, triumphant (12 "thou risest, thou risest, coming forth from the god nu. thou dost become young again and art the same as thou wert yesterday, o mighty youth who hast created thyself. not. my hand (13) thou hast come with thy splendours, and thou hast made heaven and earth bright with thy rays of pure emerald light. the land of punt is (14) established for the perfumes which thou smellest with thy nostrils (15) thou risest, o thou marvellous being, in heaven, the twin serpents are placed upon thy brow, and thou art lord of the world and the inhab

morn and at eve. thou dost travel across the (11) sky with heart swelling with joy; the lake of testes is at peace. the fiend nak hath fallen and his two arms are cut off. the sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. thou (12) art crowned with a heavenly form, the only one, provided [with all things. ra cometh forth from nu in triumph. o thou mighty youth, thou everlasting son, self-begotten, who didst give thyself birth (13) o thou mighty one, of myriad forms and aspects, king of the world, prince of annu, lord of eternity and ruler of the everlasting, the company of the gods rejoice when thou risest and when thou sailest (14) across the sky, o thou who art exalted in the sektet boat. homage to thee, o amen-ra, thou who dost rest upon maat

nt (4 "set hath carried away horus to see what is being built in the field of peace, and he spreadeth the air over (5) the divine soul within the egg in its day. he hath delivered the innermost part of the body of horus from the holy ones of akert.[1] behold i have sailed in the mighty boat on the lake of peace.[2] i, even i, have crowned him in the house of (6) shu. his starry abode reneweth its youth, reneweth its youth. i have sailed on its lake that i may come unto its cities, and i have drawn nigh it unto the city hetep.[3] for behold, i repose at the seasons [of horus. i have passed through the region of the company of the gods who are aged and venerable (7) 1 have pacified the two holy fighters[4] who keep ward upon life. i have done that which is right and fair, and i have brought

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

posed to have occurred about 1460. the previously mentioned manuscript which yielded this biographical information is entitled the book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech. this title is rather misleading and not strictly accurate, for abra-melin had absolutely no hand in the opening part of the work, which consists of an account of abraham s own youth and early travels in search of wisdom, along with advice to the young man aspiring to become skilled in occult arts. the second part, on the other hand, is either based on the documents that abra-melin handed to abraham or on the confidences the egyptian sage disclosed to abraham. this part of the manuscript deals with the first principles of magic in general, and includes such chapters as h

he dance to the sound of louder grunts and harder handclaps. nowamso was anxious to display her back, where a magnificent snakeskin, studded in a regular pattern with brass-headed nails, floated like a stream. she was attired also in a splendid kilt of leopard skins, decorated with red rosettes, and her dress was considered more careful and artistic than any of the others. nozilwane, however, had youth and stamina on her side. the others, although they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent and were glad when their attendants led them away to be anointed and to drink water. central africa the magical beliefs of central and eastern africa were for the most part connected with beliefs and practices concerning

henry regnery, 1973. agricola name adopted by mineralogist georg bauer (1490.1555, who had also searched for the elixir of life and the secret of the philosophers stone. agrippa von nettesheim, henry cornelius (1486.1535) german soldier and physician, and an adept in alchemy, astrology, and magic. he was born at cologne september 14, 1486, and educated at the university of cologne. while still a youth he served under maximilian i of germany. in 1509 he lectured at the university of dole, but a charge of heresy brought against him by a monk named catilinet compelled him to leave dole, and he resumed his former occupation of soldier. in the following year he was sent on a diplomatic mission to england, and on his return followed maximilian to italy, where he passed seven years, serving vari

he student took no notice, but went on reading, and the knock was repeated. a moment later a demon entered, demanding to know why he had been summoned. the student was too terrified to make reply, and the angry demon seized him by the throat and strangled him. at the same moment agrippa entered, having returned unexpectedly from his journey. fearing that he would be charged with the murder of the youth, he persuaded the demon to restore him to life for a little while and walk him up and down the market place. the demon consented; people saw the student apparently alive and in good health, and when the demon allowed the semblance of life to leave the body, they thought the young man had died a natural death. however, an examination clearly showed that he had been strangled. the true state o

ronghold of that society was destroyed. they held secret meetings for receptions and possessed signs, words, and a catechism. the ainsarii are discussed in the asian mystery illustrated in the ansaireeh or nusairis of syria by samuel lyde, 1860. airaudi, oberto (1950) oberto airaudi, the founder of damanhur, an italian esoteric community, was born in 1950 in balangero, north of turin, italy. as a youth he became involved in the metaphysical community in turin and found himself drawn to psychic healers, especially some that practiced what was termed pranotherapy, a form of healing that used prana, considered by hindus the life force, to heal. he became a pranotheraphist in the early 1970s and soon established offices in several towns in northern italy. he also began to operate as a spiritua

o the souls of the departed. in some parts of scotland, it is still customary for young people to kindle a fire, called a hallowe en bleeze, on the tops of hills. it was customary to surround these bonfires with a circular trench symbolic of the sun. in perthshire, the hallowe en bleeze is made in the following fashion. heath, broom, and dressings of flax are tied upon a pole. the torch is lit; a youth takes it and carries it upon his shoulders. when the torch is burned out, a second is tied to the pole and kindled. several of these blazing torches are often carried through the villages at the same time. hallowe en is believed by the superstitious to be a night on which the invisible world has peculiar power. further, it is thought that there is no such night in all the year for obtaining

. then take the instrument used in winnowing corn, and go through the motions of letting it down against the wind. repeat the operation three times, and the figure of your future partner will appear passing in at one door and out at the other. should those engaging in this ceremony be fated to die young, it is believed that a coffin, followed by mourners, will enter and pursue the too adventurous youth around the barn. eating the bean stack: go three times round a bean stack with outstretched arms, as if measuring it, and the third time you will clasp in your arms the shade of your future partner. eating the herring: just before retiring to rest, eat a raw or roasted salt herring, and in your dreams your future husband (or wife) will come and offer you a drink of water to quench your thirs

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

iversity of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultural research society, 1951. maier, michael (ca. 1568.1622) german alchemist, born at rensburg in holstein. he was one of the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pursued the study of medicine in his youth, then practiced at rostock with such success that emperor rudolph ii appointed him as his physician. some adepts eventually succeeded in luring him from the practical work he followed into the complex and tortuous paths of alchemy. in order to confer with those who he believed possessed the transcendent mysteries, he traveled all over germany. the biographie universelle states that in pursui

s wife, and from whom she exacted a pledge never to love another woman. they were pursued by her father, but she delayed the pursuit by the cruel expedient of cutting her brother absyrtus to pieces and strewing his limbs in the sea. medea accompanied jason to greece, where she was regarded as a barbarian. having conciliated king peleus, who was now a very old man, she induced him to try to regain youth by bathing in a magic cauldron she had prepared. so great was his faith in her powers that the old man unhesitatingly plunged into her cauldron and was boiled alive. her reason for this act of cruelty was to hasten jason s succession to the throne. in due course, jason would have succeeded peleus, but now the greeks would have none of either him or medea, and he was forced to leave iolcos. g

ession of mediumship may manifest in symptoms of disease. dr. c. d. isenberg of hamburg wrote of a case in light (april 11, 1931) in which a patient of his suffered from sleeplessness and peculiar spasmodic attacks that generally occurred at night. the spasms seized the whole body; even the tongue was affected, blocking the throat and nearly suffocating her. when the patient mentioned that in her youth she tried table tilting, the doctor thought it possible that the mediumistic energy might be blocking his patient s body. a sitting was tried. the lady fell into trance and afterward slept well for a few days. when the sleeplessness recurred the sitting was repeated and the results proved to be so beneficial that treatment with medication was discontinued. regarding a deleterious influence o

in 1944, he met a humanoid named sfath and took his first ride in a saucer. sfath told him that he had been chosen and would come to understand his special status at a later date. his telepathic contacts with sfath continued for some years but he was replaced after meier s 16th birthday by asket, a youthful female. these contacts existed side-by-side with outward signs of an unsettled life. as a youth meier ran away from home several times, eventually landing in the french foreign legion. in 1958 he began a period of wandering through the middle east and southern asia. following an accident in 1965, he lost his left arm just above his elbow. he finally returned to switzerland in 1970 and settled on a farm. in 1974, he advertised for people who would like to be part of a metaphysical study

ctive membership is approximately 5,000 though more than 200,000 different students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven worlds. it is the world of thought into which man passes on the death of the astral body, and it is composed of the seven divisions of mat

known address: 4329 park heights ave, baltimore, md 21215. sources: murphy, larry g, j. gordon melton, and gary l. ward. encyclopedia of african american religions. new york: garland publishing, 1993. metzger, herman joseph (1919.1990) herman joseph metzger, the outer head of the ordo templi orientis (oto) in switzerland, was born in zezikon, switzerland, on june 20, 1919. little is known of his youth. he con- encyclopedia of occultism& parapsychology. 5th ed. metzger, herman joseph 1031 sidered the priesthood at one time but eventually became a marxist. he emerged out of obscurity in 1939 when he moved from lugano (in italian-speaking switzerland) to zurich. during world war ii (1939.45, under the stage name peter mano, he worked as a stage magician. he also was an astrologer. in 1947, h

the reading of the future by the computation of time and observance of the heavenly bodies. it thus includes astrology. money (in occult tradition) money that comes from a pact with the devil is of poor quality, and such wealth, like the fairy-money, generally turns to earth, or to lead, toads, or anything else worthless or repulsive. st. gregory of tours (d. 594 c.e) told a illustrative story: a youth received a piece of folded paper from a stranger, who told him that he could get from it as much money as he wished, so long as he did not unfold it. the youth drew many gold pieces from the papers, but at length curiosity overcame him, he unfolded it and discovered within the claws of a cat and a bear, the feet of a toad and other repulsive fragments, while at the same moment his wealth dis

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ver were laid on a shelf, in the sitting-room, and my wife found them next day, when she was putting the room in order. it is supposed that they were laid there by the vettar. that it in truth so happened, i witness, by inscribing my name. ragunda, the 12th of april, 1671 (keightley, 1878. another cleric, edward williams, a british man from the next century, recalled a strange experience from his youth. in 1757, he and his fellow schoolchildren, playing in a field in wales, happened to notice seven or eight tiny couples. each was dressed in red, and each held a white kerchief. they were about a hundred yards away. one of the figures suddenly 100 fairies encountered a man is pulled back before he enters a fairy circle (fortean picture library) took after a child and nearly caught him. up cl

ioning with his parents in the aran islands off west donegal, was taking an early morning walk when he spotted two men fishing in the sea from an overlooking bank. three and a half feet tall, dressed in green, and wearing brown boots, they were engaged in a laugh-punctuated conversation in gaelic. apparently aware of his presence, they jumped off the bank and were gone. as he looked for them, the youth found a pipe that he thought was one of theirs. he put it in a locked drawer, from which it subsequently disappeared. he saw the beings again, and this time he tried to photograph and tape-record them, but nothing of them developed on either film or tape. a series of sightings in 1938, in west limerick, began when schoolboy john keely met a two-foot-tall man, dressed in red, on a road. when

two hideouslooking entities with brown crocodile skin took off seewaldt s clothes and led him into a room where he was examined and given a shot. he was then beamed back to the field. by the time he got home, all conscious memory of the encounter had passed. it returned five months later in a vivid dream. a year later, investigators, including a university of alberta psychologist, interviewed the youth. john s. carpenter, a missouri-based social worker and abduction researcher, reports cases 212 reptoid child 213 an artist s rendition of the loveland frogman, a reptoid that was seen by two ohio policemen in march 1972 (ron schaffner/fortean picture library) of repulsive and insensitive reptilian aliens. what is fascinating, he writes, is that persons who had never heard of these lizard-typ

ad contacts with space people himself. a colorful, intelligent, and educated man, williamson advanced many ideas that still circulate in popular culture, though he himself dropped out of sight in the 1960s and died in obscurity in long beach, california, in january 1986. born in chicago, williamson pursued archaeological and anthropological interests in college. several psychic experiences in his youth drew him to the occult and the paranormal, and then to flying saucers. he had close contacts with the chippewa and the hopi and lived with them in the early 1950s. in 1952, while residing in prescott, arizona, he and his wife, betty, met alfred and betty bailey. the two couples attempted to contact saucers and soon began receiving messages, through automatic writing and the ouija board, from

ey knew too much about fly- ing saucers. new york: university books. layne, n. meade, the ether ship and its solution. vista, ca: borderland sciences re s e a rch assoc i a t e s. yamski on april 24, 1965, just a day after the death of george adamski, a flying saucer allegedly landed near the devonshire village of scoriton. three humanlike beings clad in spacesuits emerged. one, who looked like a youth of thirteen or fourteen, identified himself as yamski to the sole witness, a groundskeeper and handyman named ernest arthur bryant. yamski, who spoke in eastern european inflected english, expressed the wish that des or les could be there. bryant was given a brief tour of the craft and a promise of further contacts. some of adamski s partisans had been expecting him to reincarnate and return

FAUST

fulfill his desire of encountering life through experiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might assever while ye from mist and murk around me rise. as in my youth my heart again is bounding, thrilled by the magic breath your train surrounding. ye bring with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too. the pain returns, the sad lament retraces life s labyrinthine, erring course anew and names the good souls who, by fortune cheated

enrapt, now one sees pain advance, and ere one is aware, it is a real romance! so let us also such a drama give! just seize upon the full life people live! each lives it though it s known to few, and grasp it where you will, there s interest for you. in motley pictures with a little clarity, much error and a spark of verity, thus can the best of drinks be brewed to cheer and edify the multitude. youth s fairest bloom collects in expectation before your play and harks the revelation. then from your work each tender soul, intent, absorbs a melancholy nourishment. then now one thought and now another thought you start; each sees what he has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds

ht made right thereafter; a growing mind will thank you evermore. poet then give me back the time of growing when i myself was growing too, when crowding songs, a fountain flowing, gushed forth unceasing, ever new; when still the mists my world were veiling, the bud its miracle bespoke; when i the thousand blossoms broke, profusely through the valleys trailing. naught, yet enough had i when but a youth, joy in illusion, yearning toward the truth. give impulse its unfettered dower, the bliss so deep tis full of pain, the strength of hate, love s mighty power, oh, give me back my youth again! jester youth, my good friend, you need most in the fight when enemies come on, hard pressing, when, clinging to your necks so tight, the dearest maidens hang caressing, when, from afar, a wreath entranc

; yet, wonted to this strain from infancy, back now to life again it calleth me. in days that are no more, heaven s loving kiss in solemn sabbath stillness on me fell; then rang prophetical, full-toned, the bell; and every prayer was fervent bliss. a sweet, uncomprehending yearning drove me to wander on through wood and lea, and while a thousand tears were burning, i felt a world arise for me. of youth s glad sports this song foretold me, the festival of spring in happy freedom passed; now memories, with childlike feeling, hold me back from that solemn step, the last. sound on and on, thou sweet, celestial strain! the tear wells forth, the earth has me again! chorus of disciples. though he, victorious, from the grave s prison, living and glorious, nobly has risen, though he, in bliss of bi

ith hellish nostrums, here within these mountains, in this dell, raged far more fiercely than the pest. i gave the poison unto thousands, ere they pined away; and i must live to hear the shameless murderers praised and blessed. wagner how can you give yourself to such lament? does not a good man do his part in practising transmitted art exactly and with good intent? if you revere your father as a youth, gladly from him you will receive; if as a man you further knowledge and the truth, then can your son a higher goal achieve. faust oh, happy he who still hopes that he can emerge from error s boundless sea! what man knows not, is needed most by man, and what man knows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like these embitter!

wrong; for life is short and art is long. i d think you d let yourself be taught. associate you with a poet; then, in thought, you leave the gentleman full sweep, upon your honoured head to heap each good and noble quality: the lion s mood, the stag s rapidity, the fiery blood of italy, the northman s hardihood. the secret for it? let him find how magnanimity and cunning are combined, how with a youth s hot impulse you may fall in love according to a plan. might i myself know such a gentleman, him mr. microcosm i would call. faust what am i if i strive in vain to win the crown of all mankind which, though afar, all senses struggle to obtain? mephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after

s no demerit. this science as it really is i see. statutes and laws that we inherit like an eternal malady go trailing on from race to race and furtive shift from place to place. to nonsense reason turns, and benefit to worry. woe unto you that you re a grandchild, woe! for of the law that was born with us, no! of that, alas! there never is a query. student you have increased my own disgust. the youth whom you instruct is blessed in sooth! i m now almost inclined to try theology. mephistopheles i would not wish to lead you so astray. in what this science teaches, it would be so hard to shun the false, misleading way; so much of hidden poison lies therein, you scarce can tell it from its medicine. tis best here too that only one be heard and that you swear then by the master s word. upon t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ange of topics. there are numerous messianic references, extensive angeologies and demonologies, elaborate descriptions of the various heavens and hells, lists of divine names, lists of names of metatron, and allusions to mystical states associated with ascending the tree. the most prominent merkabah sections describe the ascension and transformation of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the las

a to medina. master rama was banished to the forest for fourteen years and forced to battle the demon ravana to win back his kidnapped wife sita. master zoroaster was poisoned. master ramakrishna, master satya sai, and devi ammachi were all thought to be crazy by their families. master satya sai was taken to a false healer who poured acid on his head. devi ammachi was sent away from her home as a youth to survive alone without support. and in every instance, these exalted beings demonstrated by the way they lived and responded to these challenges the very teachings they were trying to impart xtheir lives were their messages! 3 3- 0' as described earlier, the qabalistic tree of life has three columns. the columns of the right and left on the tree are in a state of dynamic polar stress. the

sical body fertilized cell atomic nucleus planck dimension in one atomic nucleus beyond planck dimension (logic stops. the mystical qabalah and the tantra both have distinct male and female allusions for both small and vast face. in the mystical qabalah, and most notably in the idra rabba qadusha% e2 2 e" 2' 8: h 2 (greater holy assembly, small face is alluded to as a blackhaired and bearded male youth. vast face, often called atiqa (hidden one) in qabalistic texts, is distinguished by the contrary image of the white-haired and bearded ancient of days. qabalah also alludes to small face as shekhinah, holy queen and divine mother, and to vast face as the ancient mother. in the tantra, small face is alluded to as the black-bodied goddess kali, who is seen emerging from the chest of vast face

roduction to his translations of i enoch and ii enoch. on an additional note, it is very likely that the urantia book was largely based on the books of enoch. 19 the name metatron ]vroom is unusual for its two consecutive central letter tets. the ascension and transformation of enoch into metatron is a primary topic in i enoch. metatron is also frequently called the prince of the presence and the youth. e "h 3 20 raziel hagadol, i.e. the archangel raziel, is described as the keeper of the secrets or mysteries. the earliest extant edition of the sefer raziel is the amsterdam manuscript dated 1701. 21 the snake devouring its tail (i.e. with the end contained in the beginning) is an allusion found in various forms throughout the world s mystical traditions. the form of such a snake is, the si

covenant of unity: an appellation of small face in the world of atziluth in the center of the inner court of the three-dimensional perfect tree in the sefer yetzirah. b riyah (hebrew: world of creation: second of the four qabalistic worlds, a formless world of vibrational signatures. bar mitzvah (hebrew: son of righteous action: jewish rite of passage generally occurring at age 13, when a jewish youth intones the blessings and reads from the torah for the first time before the congregation; said to be nachus (i.e. a gift from the youth to his/her parents. battle: a meditation image from the sefer yetzirah depicting a state of tension between the two aspects of each double letter, and between six pairs of simple letters. beard of small face: an image which comes from the sifra detzniyutha

ved the b rakha of a spiritual preceptor within the context of a specific chain of transmission. nabiyim (hebrew: prophets: the books of the prophets in the tanakh. nafsiya latifa (arabic: the lower abdominal center on the sufi tree. corresponds to the sefirah foundation/below on the qabalistic tree, the svadisthana chakra on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness i

FLY THE LIGHT

minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of mankind. pounding rhythm, abrasive and chanting vocals, harmonies and disharmonies move in layers over industrial and ebm stylized songs, with an element darkness and chaos inte

hak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual weakness. bring your young to us, a new luciferian youth! the world we live in is a christian world, look at what they have brought to humanity with their hypocritical self-deceit- war, murder, rape, incest, ignorance, blind faith and the slow destruction of the planet. it is time for a new luciferian youth, to shape the world in their own way by putting a new god on a cross, a god which demands selfstudy and self- worship, not obsessions to spiri

FOCUS OF LIFE

do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of volition: to walk towards thyself. with thine infinite self multiplication of associations thou knowest all things. among sentient creatures human birth is highly desirable, man desires emancipation-liberation to his primeval self. remember! didst thou leave the high estate for worse things? man becomes what he rel

thout selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the navel cord, that my youth may pass! the most important outcome of human effort is that we learn to become righteous thieves: to possess more easily of others for self-advantage. in this incessant glorification of work, i discover a great human secret "do thou the work-i my pleasure" as above so below, this is never suff

se bewilding refractions of my original image,-that i once made-and out of which spring the sexes? god is born again of desire, call it by whatever name: this unmanifested memory has no name till belief incarnates. hence it may be called,-the re-occuring subdivision of 'i. everything becomes necessary. man is subject to his own law: all else is an obscene jest and a lie. thus reasoned aaos in his youth and went to sleep alone. after a vilely repulsive nightmare aaos awoke saying "quiescent are my depths, who could realize they contain such criminal abortions of the cosmos" what is all body but materialized desire? what are dreams but unsatisfied desires striving to foretell their possibility in despite of morals? life is but will, that has become organic after satiety; its further desires

asses' magic that premeditates time. much thought destroys the nerve. the arcana knows more than the i wills: and thus should i have it" then aaos laughed aloud and spoke "up! up! my sexuality! and be a light unto all-that is in me" for he had-while contemplating-eluded his i and knew he would shortly obtain. and thus he found a new use for his righteousness. self-love and map making aaos in his youth had many dreams, pleasing and otherwise; awake and in his sleep. frequently, fragments of dreams haunted him for many a day, but they were of his marriage bed. after his divorce he slept alone with his sword. aaos, once dreamed he was till asleep, and this was his dream "he had been exploring an unknown country and having returned, was busy making maps from his rough sketches and memoranda

itting down, mused long to himself "when the very ground beneath one's feet collapses, what is secure? what chance of escape- but foreknowledge? would the study of grammar, or correct pronounciation of language, save one" while he was thus meditating, suddenly he was afraid and gave a start. for beside his shadow grew another shadow. and when he looked round, there stood before him an illuminated youth who said "awake aaos, this sorry ruin thou didst cause by thy greater love. all these pleasures were but dreams, which awoke too violently. what is all sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winkin

sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmounting an eminence he searched the sky long, until he observed the faint glow of the sun struggling through the mists, he spake thus "abstinence from righteousness by total indiscrimination, becomes limitlessness. o sun! like thee, i too will kiss all things and sleep alone, so that they propagate my ecstasy" awaking aaos remembered his purpose, and spoke to his heart "the arcana of de

eousness. herein is a mystery and the means to will. what is all humanity but one's own forgotten deliberationbecoming restless? the unexpected bark of a dog should not frighten. neither is medicine taken by pronouncing the name of the remedy. verily, in the time of cataclysm it is too late to pick the right word" the dream that came true one night aaos was pleasured with this dream: in his early youth, he met a beautiful maiden-famous among men who knew perfection. she was everything desirous, even to her name. he became her lover, and knew her. to be true. but an evil voice spoke unto him and he doubted her, believing the voice-because it was of one he had made his friend. in youth-like rage he cast aside his lover and wandered into marriage of every kind, without satisfaction. then the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

de vita coelitus comparanda. 62 ficino's natural magic through over-intense application to their studies to grow ill or melancholy.1 this is because the nature of their occupations brings them under the influence of saturn, for contemplation and hard abstract study belong to saturn who is also the planet of the melancholy temperament, and the star which is inimical to the vital forces of fife and youth. melancholy students who have used up their vital powers in their studies, and the old in whom these forces are in any case declining, are therefore advised to avoid as far as possible plants, herbs, animals, stones, and the like belonging to saturn, and to use and surround themselves with plants, herbs, animals, stones, people, belonging to the more fortunate, cheerful, and ufe-giving plane

sits the nations that are sacred to her and makes men friends to god and prophets. 1 ibid, p. 142. bruno may be using the mythologia of natalis comes (which he certainly knew, see bihliografia, p. 167, but his analyses and interpretations of his "statues" are staggering in their complexity and profundity. 2 op. lat, i (i, pp. 1 ff. 311 giordano bruno in germany her have i loved and sought from my youth, and desired for my spouse, and have become a lover of her form. and i prayed. that she might be sent to abide with me, and work with me, that i might know what i lacked, and what was acceptable to god: for she knew and understood, and would guide me soberly in my work and would keep me in her charge.1 the genealogy of wisdom which has been quoted earlier comes in this speech; and the list o

FRATER ELIJAH ANGELS OF CHAOS

my god in the future. i felt the presence moving around me, as if someone was in the room with me. we are moving closer (i can feel it. these prayers and callings must be focused and channeled into one direction to achieve full gnosis (knowledge and conversation. between 11/23/98--12/1/98 (some entries omitted) a thought concerning the new star wars movie to come. it is episode one, which is the youth of anakin skywalker. thinking on this. the rebirth of the villain of villains. daarth vader (daath. the once dead, now back before his death, before his fall, yet again. i believe this is tied firmly into the collective networks sub-mind, and the thanatogenesis of the grand-nemesis. some correlation to the phantom menace on the rise for humanity in the near future? 12/2/98 (tuesday. i write

FREEMASON BLUEBOOK

d; and in your new character it is expected that you will conform to the principles of the order, by steadily preserving in the practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the window

onic text book file//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. then shall the dust return to the earth as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; wh

ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (28 of 76 [11/22/1999 11:51:55 am] to rise, with trembling shake, along the path we travel o'er. ill. in youth, to god let memory cling, before desire shall fail, or wane, or e'er be loosed life's silver string, for man to his long home doth go, and mourners group around his urn; our dust to dust again must flow, and spirits unto god return* working tools. they are all the implements of masonry, indiscriminately, but more especially the trowel. the trowel is an instrument made use of by operative mas

nitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master masons. in youth, as entered apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as fellow crafts, we should apply that knowledge to the discharge ofourrespective duties to god, our neighbor, and ourselves; so that in age

e next day comes a frost, which nips the shoot; and when he thinks his greatness is still aspiring, he falls like autumn leaves, to enrich our mother earth. the scythe is an emblem of time, which cuts the brittle thread of life and launches us into eternity. behold, what havoc the scythe of time makes among the human race; if by chance we should escape the numerous evils incident to childhood and youth, and, with health and vigor, arrive at the years of manhood, yet withal we must soon be cut down by the all devouring scythe of time, and he gathered into the land where our fathers have gone before us. the following, or some other suitable charge, may be given: brother:your zeal for the institution of masonry, the progress you have made in the mysteries, and your conformity to our regulatio

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ticle, the quintessence of knowledge derived in the experience of working with it. thus the combined quintessence of these various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craft

FREEMASONS SATANISM AND SYMBOLISM

the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked and terrible organizations upon this earth. the masons are major players in the struggle for world domination. the 33rd degre

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

el, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular personification of the deity, and "significant of some particular attribute, and in general, all evergreens were dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor" the crowns of laurel, olive, etc, with which the victors in the roman triumphs and grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.[18 [18] payne knight, symbolism of ancient art. we are informed that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was t

edinburgh journal. in greece, the celebration of the eleusinian mysteries was in the hands of the emolpidae, one of the oldest and most respected families of antiquity. at carthage, there were celebrated the phiditia, religious solemnities similar to those already described in greece. during the two or three days upon which these festivals were celebrated, public feasts were prepared at which the youth were instructed by their elders in the state concerning the principles which were to govern their conduct in after life; truth, inward purity, and virtue being set forth as essentials to true manhood. in later times, after these festivals had found their way to rome, they gradually succumbed to the immorality which prevailed, and at last, when their former exalted significance had been forgo

of belan's fires. may-day is likewise called la bealtine by the highlanders of scotland, who are no contemptible part of the celtic offspring. so it is with the isle of man: and in armorica a priest is called belee, or the servant of bel, and the priesthood belegieth"[136 [136] quoted by godfrey higgins, celtic druids, ch. v, p. 181. down to a comparatively recent time, in the british isles, the youth of both sexes used to arise long before daybreak on may-day, and in large companies set out for the woods, there to gather flowers, boughs, and branches, which, on returning at night, were used to decorate their homes. this festival is said to be the most ancient of any known, and during the earlier and purer ages of human faith was celebrated in honor of returning spring. in later ages, how

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

at first stoopingdowninthepublic way.why,pray, should your'handwriting'remain unclerkly('bad',it isnot)simply forwantofaweek'spractice at'drawingcircles against the sun, asthesailors say? five minutes practicewitha pencil at mere circlemakingcouldremedy whatever iswrongsoonenough.finally,don'tforget255while youcountoverwhatmay be very real disadvantagesofeverykind-theimmense set-off you mayboast-youth,energy and however low anybody may reckonthem-assuredlytalents. be a brave fellow, and seewhatyou can dowiththese! you will greatly gratifyyourtruewell-wisher. robert browning feb. 5, 1877 my dear mr [waite]imustbegyour pardon for having delayed a little my thanks foryourpoems, and my reply to theletterwhichaccompaniedthem.perhapsthedifficultyofa reply havehindered me somewhat. i really wish

owing anecdote:one summer evening, inoldpark woods, mr chester andi-thenalad-weretogether, and he was giving me a lesson in geology when another lad, all in tatters, came along. at sight of the rev. gentleman he suddenly became all aglowwithexcitement, and rushing at him, threw himself down, and began kissing his feet and legs.ilearned afterwards that our late friend had sheltered and nursed this youth after some serious accident, and this was their first meeting afterwards. i have seen men in the east cast themselves down and kiss another's feet,butthis was the first and last time i ever saw it done in phlegmatic england.he was to inspire a similar, ifless flamboyantly expressed, devotion intheyounga.e.waite. chester,whomwaite considered to be'thefirstgoodfriendthati ever madeamongseniors

riel, at mass orvespers,guarded, earnest, blythe, a white-robed, censer-bearing acolythe; only afaceamidst an incensecloud-silent within the chants which swell'd so loud.lovelyhe was, as human beautygoes-the lily's lustre, the faint blush of rose, met in hisface;his lips were chaste as fair and a dim nimbuswashisauburnhair, while hiseyeshad caught, as in a net, all the dark glories of the violet. youth though he was, in our two hands we could haveta'en hisfaceto kiss asloversshould, but on his earthly presence had come down so high a sense of visionandofcrown, that out of any place where lovers lean and whisper, he, with his uplifted mien, so bright uprose that, like the ground he trod, we knew him seal'd and set apart to god.from acolyte gabriel has risen to be 'perchance, a consecrated p

orner pork-butcher's shopihad seen displayed to my astonishment a few copies49_'whileyetaboy i soughtforghosts. 48of themediumanddaybreak,a journal devoted to modern spiritualism. having long contemplated the columns of the front page, iwentin to purchase a copy, taking care to address himwhomi assumed to be the master rightly, a tall, broad, expansive personality,withgoodwillinscribeduponhim. my youth and nervous hesitation must have drawn him towards one shewing thus an early interest in subjects which were evidently near to his heart. he told me of trance orations, of spirits assuming material forms, of dead men coming back, and probably gave metwoor three elementary pamphlets,broughtforth from a drawer beneath one of his counters. it is remembered to this daythati emerged fromthattalkw

easure of general knowledge; and referring him for further information on the waite canon to redway's catalogues and the columnsoflight.he added, presumably in hope rather thanwithprescience,'ifheis.anxious for more extended information, my biography may perhaps be forthcoming in the 20th century, oratasubsequent period of convenience which shall be prior to the next millenium" intheenthusiasm of youth waite was untroubled by false modesty.thequestion which so exercised mr pfoundes was that of the true natureofalchemy. waite believed that'inthe writings of the men called mystics and alchemists there is concealed a doctrine of physical and spiritual evolution, which was thefundamental principle of their philosophy, andwasapplied by thembothin practice. he also genuinely believed that he had

GILBERT THE MAGICAL MASON

to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255therefore be thou withoutfear255for in the heart of the coward virtue abideth not.'the sterling value of courage, and the great advantage posses255 sed by its owners, are common themes of the instructor of every youth, and there is no position in lifeinwhich courage is not a gain. but you have not come here to be taught the platitudes of common education. however undeniably true it may be that'tenderhanded touch a nettle, and it stings you for your pains, grasp it like a man of mettle, and it soft as silk remains,'yet the few and scanty hours during which we are spared to assembleinthis isis-urania temple

eed impossible, even when they alleged their own possession of the mystic knowledge. herodotus, the father of history, mentions the mysteries,butreveals nothing.thesame may be said of plato, pythagoras, and of many others. apuleius, of madaura in north africa, who lived about 170a.d.,has left us in hisgoldenassa mere hint of initiation.thestory which has been often quoted is shortly as follows: a youth well cultured at home, and loving what is good and true, finds in his travels that he is unable to withstand the temptations of the passions, and also develops a desire for unholy arts. he passes a time of debauchery, from which he is rescued by the widow byrrhena, a type of earthly wisdom; she warns him of further trials and promises to makehimher heir, and bids him beware of fatal curiosit

of zeus, the king of gods, by latona, and was a sister of apollo, who was often considered to represent the sun, and so diana was called the goddess of the moon. diana was deemed to be a chaste maiden goddess, and her nymphs were vowed to modesty and abstinence from sexual love. she was famous as devoted to hunting, and alsotomusic and the dance. she was mistress of the animal world, guardian of youth, patroness of temperance, and preserver of civil rights. the artemisia were mystic festivals, held each spring in many districts of greece, as at delphi, syracuse, cyrene and ephesus. theelapheboliawas also a festival heldinhonour of artemis (diana) at hyampolis, in the district of phocis, in greece. plutarch and pausanias state that a special cake, namedelephos,an essay ontheancient mysteri

and destiny, has issued a little essay upon'theoccult significance of blood, calling it a very 'special fluid, which phrase he quotes from the lips of mephistopheles, the personified spirit of evil in goethe'sfaust;it was spoken in the scene where mephistopheles asks faust, the old student, to sign with his blood and so make the contract effectual and secure his soul after the temporary return to youth given as a boon. steiner remarks that commentators have erroneously explained this requirement as being due to the evil spirit's hatred of man and so of man's blood; he adds that a better reason is that mephistopheles knew that the blood was of the vital essence of the man, than which nothing could be more effectual to render the contract secure.theancient romans recognised this truth in the

GILBERT THE SORCERER AND HIS APPRENTICE

ity, generosity; r. amanof good position,butshifty inhis!,dealings, distrust, doubt, suspicion .37.queenofcups.a fair woman, success, happiness, advantage, pleasure; r. a woman in good position, but intermeddling, and to be distrusted; success, but with some attendant trouble.38. knightofcups.arrival, approach, advance; r. duplic255 ity, abuse of confidence, fraud, cunning.39. knaveofcups.a fair youth, confidence, probity, discretion, integrity; r. a flatterer, deception, artifice.40.tenofcups.the town wherein one resides, honour, consideration, esteem, virtue, glory, reputation; r. com255 bat, strife, opposition, differences, dispute.41. nineofcups.victory, advantage, success, triumph,difficultiessurmounted; r. faults, errors, mistakes, im255 perfections.42. eightofcups.a fair girl, frie

elling and trouble, coins or pentacles money.70 the sorcererand his apprenticewhere themodeof reading the cards .requiresthatperson consulting should be represented, he should takeofthe kings to represent himself, according tohiscomple-i;j xion.ifa lady consults the cards, let her take one ofqueens;ifshe be rather fair,thequeen of cups; ifshefair, the queen of wands or sceptres,ifthe inquirer bea youth or a boy, let him take one of the knights; if ayoung girl, let her take the knave,etc. etteilla's. plan wasto'%take two of the keys for significators,thatanswering topope for a man, that answering to the high priestess fora"jwoman. butido notthinkthis iswell. the worstof:!etteilla's system is that he so completely destroysmeanings of the keys in his attempted rearrangement oftheni,"aas to ma

enticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight. we might just take a boat and sail on and on into tir-nan-oge' then after a pause 'my lassie's there waiting for me' i knewhow.the bride of the old man's youth had died some ftfty years before, after a short year of married life. but he had never forgotten. among the old people of the islands- a race, i fear, now fast vanishing, but of which a few yet survive- money was a thing of no account. the traditional scottish thrift and saving habit had no place.ifmoney came their way, from a shooting tenant or otherwise, they would spend it, probably wildl

ears before it occurred, the winding sheet being seen about his feet, and gradually rising. so far as my own experience goes this is an unusually long time. mostly it is a matter of days, or weeks at most, and seen round a person notoriously in feeble health, wherein we may perhaps infer some suggestion aiding the sight. but this cannot explain the vision seen about a man in the prime of vigorous youth, and persisting for two years against all material evidence. but not always is the second-sight concerned with death.itmay relate to utterly trivial and ordinary affairs.thusa minister in west ross, not long ago, told his housekeeper to set out tea for a dozen persons in half an hour.themanse was in a lonely glen, and there had been no word of any guests expected. nevertheless the minister p

but the visions, which seem reallytohaveoccultvalue, as throwing light on the mental outlookofthe. period, occurred so far as onecanmake out between waking and sleeping; and we find the dream and the reality so .closely blended that it is impossible to disentangle them. thus a white witch charged withhealing,andcondemned tobe.burnt, while lying in prison awaiting execution, dreams of a beautiful youth who appears and gives her a rose, with the assurance thatsheshall suffer no pain. on awaking, the rose is physically there, and she goes to the stake without a tremor 'being assisted of her master the devil',saysthe chronicle. had it beeninmedievalcatholicitaly, instead of presbyterian scotland, she. would have been canonized, and the story been widely published, instead of being relegated t

GLOBAL FREEMASONRY

in an article in the magazine turk mason (the turkish mason, it says "we always acknowledge that the high ideal of masonry lies in 'humanisme' doctrine."48 another turkish publication explains that humanism is a religion: global freemasonry ik far from dry sermons on religious dogmas, but a genuine religion. and our humanism in which the meaning of life takes root, will satisfy the longings that youth are not aware of.49 how do the masons serve this false religion they believe in? to see this, we must look a little more closely at the messages that they disseminate to society. humanist moral theory today, masons in many countries are engaged in an effort to introduce themselves to the rest of society. using press conferences, internet sites, newspaper advertisements and statements, they d

ancient greek, egyptian and roman civilizations there were mystery schools( coles de myst res) which met in the context of a particular science, gnosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later, these rites formed the first circles of a series of initiated brotherhoods that would continue under the name of masonry. such brotherhoods

GNOSTIC HANDBOOK

o blame one another for the murder of the saints. today, as always, they occupy positions of authority and financial power. they have gained control of the destiny of empires and they seek ever to thwart the purposes of god. the injudicious use of taxation exerted by their direction has placed an unconscionable yoke upon the neck of humanity. their control of entertainment media and the trends of youth towards dissonant arts forms and discordant music has perverted noble attributes and spawned a race of delinquent rebels whose code, or lack of it, has gnawed at the vital future of america and the people of many nations. modern means of communication and distribution of the printed word, the spoken word and the dramatic word through television and motion pictures have caused ideas to span c

shows of ego. while guenon would have avoided offering any biographical details, i think that at least some background is in order. rene guenon was born on the 15th november 1886 to an architect father, his family owned a vineyard which was passed to his younger brother as it was obvious rene had a flair for the academic but was not gifted in either the arts or winemaking. moving to paris in his youth he had contact with many occult organizations, becoming a student of papus for a period. by 1912 he had become an initiated sufi and became deeply immersed in the esoteric of both hinduism and islam. after the death of his wife in the 1930's he left to spend the rest of his life in isolation in cairo, rejected the modern world. he again married and live with his egyptian wife under the name

de your way from worm to man; and much in you is still worm. once you were apes, and even now, too, man is more ape than any ape. whoever is the wisest among you is also a mere conflict and cross between plant and ghost. but do i bid you to become ghosts or plants? behold i teach you the overman. thus spake zarathustra, fredrich nietzsche. and going out of the tomb they came into the house of the youth, for he was rich. and after six days jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. and he remained with him that night, for jesus taught him the kingdom of god. secret gospel of mark, the secret gospel, morton smith. aquarian, 1985. this verse provides an excellent introduction to the path of gnosis. in the secret gospel of m

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

reparing. by throwing off the restraints of convention, morality and orthodoxy it opened up to the dimensions beyond the physical and beheld the equinox of the gods. there was, however, one problem, crowley was very much the product of a victorian society, so everything that he experienced, every vision he had, every revelation he received, was filtered through the conditioning he received in his youth and the occult training of his adulthood. crowley's understanding of the change of ages is still, however, of great relevance. if we strip away the grandstanding and arrogance of crowleyanity we find a comprehensive record of the equinox of the gods. the major difference between the gnostic and thelemite view is that there is no evidence a new aeon began in 1904. the aeon of horus, which man

GOETIA LUCIFERIAN

zazel lucifer sought to be independent from. the goetia is indeed a tough, powerful and to some a dreadful real grimoire. those who have hissed and vibrated the sacred names and candle lit summons of the demons of this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential too

GOLDEN DAWN RITUALS Z1

er ornaments are blue and orange. she carries a blue ankh and a lotus wand and with a green flower and a blue stem. she stands on black bordered with blue. ho-or-po-kratt-l st: he formulates in the center of the hall between the hegemon and the altar where he sits or stands on a lotus, facing east. his face and body are translucent emerald green. he has blue eyes, and a curl of blue hair denoting youth that comes round his face on the right side. he wears the double crown of red and white. his collar is yellow and blue. his waist cloth is yellow and blue with a mauve girdle, whence depends a lion s tail. his lotus has leaves alternately in blue and yellow, and rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. ommoo-szathan typhon, apophis, set

GOLDEN DAWN RITUALS ZAM21

d aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protect

GOLDEN DAWN RITUALS ZAM7

id and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applying numeric values to the english alphabet. some of us, in the fullerton area, in orange county, california, were involved in these studies. while i haven t done much with it in recent times, some of my earliest ceremonial was performed using naeq values, including those which led to what became known as the dur.an.ki w

lder cases based on their key word or phrase, usually embedded in the name of the alleged alien, a planetary name or a strange turn of phrase. for example, george adamski s long-haired visitor from the sky calling for peace on earth and good will, one orthon, decodes readily to the name jesus. the name adamski means son of adam he is said to have returned from the dead with a new name and renewed youth, apparently raised by orthon and friends in a bizarre parallel to the new testament s promise of redemption and resurrection. in the west virginia flap of the mid-1960s, we can see now that the beings with funny names who appear dotted among the so-called mothman accounts predict the latter, along with the very real and tragic silver bridge disaster, for anyone who took the trouble to decode

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old animal-epos. in addition to the fairy-tale and folk-tale, which to this day supply healthy nourishment to youth and the common people, and which they will not give up, whatever other pabulum you may place before them, we must take account of rites and customs, which, having sprung out of antiquity and continued ever since, may yield any amount of revelations concerning it. i have endeavoured to shew how ignition by friction, easter fires, healing fountains, rain-processions, sacred animals, the confli

hom his sister cannot wake, cries in his sleep' veshtitse su me iz-yele, maika mi srtso vadila, strina yoi luchem svetlila' witches have eaten me out, mother took my heart, cousin lighted her with a torch. fortis cap. 8 relates, how two witches took a young man's heart out in his sleep, and began to fry it; a priest had looked on without being able to hinder, and the spell was not broken till the youth awoke; then, when the priest approached the witches, they anointed themselves out of a mug, and fled. he took the heart half- cooked os" the fire, and bade the youth gulp it down quick, by doing which he was completely restored. to me this servian witch, making her appearance at shrovetide and cutting open people's breasts, looks uncommonly like our periodical berhta, who cuts open the lazy

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ants come first, gods next, and then, after an intervening deluge, garly spoken of as one whose father got drowned on the apple (or nut) tree_ also, not to have sprung from an oak-stem, etner s unw. doct. 585. min gof 1st au niid abbem nossbom aba choh, and my dad didn t come off the nut-tree, tobler 337b, who wrongly refers it to the christmas-tree. 1 homer s phrase is: chat from oak or rock, as youth and maiden do. trans " as deucalion and pyrrha create the race of men, so (ace. to a myth in the eeinhartssage, whose source i never could discover) do adam and eve create that of beasts by smiting the sea with rods. only, adam makes the good beasts, eve the bad; so in parsee legend ormuzd and ahriman hold a creating match. 574 ceeation. men and dwarfs are created, appears in surprising

d pagan drawing of water became veiled under new christian meanings. in germany other cir cumstances point undisguisedly to a heathen consecration of water: it was not to be drawn at midnight, but in the morn ing before sunrise, down stream and silently (superst. 89. 775, usually on easter sunday (775-6) to which the above explana tions do not so well apply; this water does not spoil, it restores youth, heals eruptions, and makes the young cattle strong. 4 magic water, serving for unchristian divination, is to be collected before sunrise on a sunday in one glass from three flowing springs; and a taper is lighted before the glass, as before a divine being (superst. h. c. 55-57. 5 here i bring in once again the hessian 1 the first manifestation of christ was his birth, the second his baptism

n the south. schmeller and stalder are silent, but in appenzell the country children still have a game of rubling a rope against a stick till it catches fire: t this they call de tiifel hale/ unmanning the devil, despoiling him of his strength. 4 1 is there not also a brand or some light carried home for a redistribution of fire in the village? 2 biisching s wochentliche nachr. 4, 64; so a chaste youth has to strike the light for curing st. anthony s fire, superst. i, 710. 3 conf. conring s epist. ad baluz. xiii. gericke s schottel. p. 70. dahnert sub v. noodfiir. 4 zellweger s gesch. von appenzell, trogen 1830. 1, 63; who observes, that with the ashes of the fire so engendered they strew the fields, as a protection against vermin. need-fire. 607 but tobler 252b says, what boys call de tii

rmed like suntac. we also find zu sungihten, scheffer s haltaus, pp. 109, 110; gilit here corresp. to goth, gahts (gressus, and allows us to guess an ohg. sunnagaht. 4 hahn s monum. 2, 693. sutner s berichtigungen, miinch. 1797, p. 107 (an. 1401. 618 elements. 848 we are told how a garland is plaited of nine sorts of flowers. eeiske (ut supra, p. 77) says: the fire is made under the open sky, the youth and the meaner folk leap over it, and all manner of herbs are cast into it: like these, may all their troubles go off in fire and smoke i in some places they light lanterns outside their chambers at night, and dress them with red poppies or anemones, so as to make a bright glitter/ at niirnberg the lads go about begging billets of wood, cart them to the bleacher s pond by the spital-gate, ma

r homes: salutary and even magical effects are supposed to flow from these (superst. french 27. 30. 34. in poitou, i\lqj jump three times round the fire with a branch of walnut in their hands (mem. des antiq. 8, 451. fathers of families whisk a bunch of white mullein (bouillon blanc) and a leafy spray of walnut through the flame, and both are afterwards nailed up over the cowhouse door; while the youth dance and sing, old men put some of the coal in their wooden shoes as a safeguard against innumerable woes (ibid. 4, 110. in the department of hautes pyrenees, on the 1st of may, 1 the kaiserchronik (cod. pal. 361, lb) on the celebration of the sunday: swenne in kom der sunnintac, so vlizete sich borne al diu stat (all k. bestirred itself, wie si den got mohten geeren (to honour the god, die

nd keep it till the 23rd of june. meanwhile it splits diamond-shape where the wedges were inserted, and is now rolled and dragged up a mountain or hill. there the priest gives it his blessing, they plant it upright in the ground, and set it on fire (ibid. 5, 387. strutt l speaks of midsummer fires in england: they were lighted on midsummer eve, and kept up till midnight, often till cock-crow; the youth danced round the flame, in garlands of motherwort and vervain, with violets in their hands. in denmark they are called sanct hans a/tens bins, but also gadeild (streetfire, because they are lighted in public streets or squares, and on hills [is not gade conn, with sunna-gaht, p. 617] imagining that all poisonous plants carne up out of the ground that night, people avoided lingering on the gr

and at sight of the claws of tlie lion of day the roe of musk- scented night had fled from the field of being into the desert of non-existence/ the night, a timid roe, retires before the mighty beast of day: a beautiful image, and full of life. wolfram again in another song makes day press forward with resistless force (see suppl. but the dawn is also pictured in human guise, that of a beautiful youth, sent like wuotan s raven as harbinger of day: dasg by$ dryhtnes sond* says the lay of runes. and in this connexion we ought to consider the formation of such names as rsdldceg, swipdceg, etc, for gods and heroes. this messenger of the gods stations himself on the mountain s top, and that on tiptoe, like the beast on his claws, that he may the sooner get a glimpse of the land: jocund day sta

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r led his interest into the fields of ontology, metaphysics, and mysticism. his father never urged him to become a rosicrucian member or student. however, the answers he received to his questions.and which were not available through any other source of knowledge. aroused his admiration for the rosicrucian teachings, and he crossed the threshold of the order by a special dispensation while still a youth. the rosicrucian teachings touched a responsive chord and satisfied a previously misunderstood yearning. he progressed through the degrees of the order in the san francisco lodge, and began as [135] well a conscientious and systematic study of the principal philosophic thought of the centuries. in 1924, the american supreme council of the a.m.o.r.c. elected him supreme secretary of the rosic

response of the individual.[187] n naming (the rosicrucian appellation rite).the rosicrucians have a ceremony for the naming of children, to be performed in then- temples. the age of the child must not exceed eighteen months. one or both of the parents must be members of the order. certain promises are exacted from the parents, such as pledging that the child will be properly educated during his youth in nonsectarian schools; that he will be taught to know and love and give obedience to god's laws; that the child will be given every opportunity to enter the order at the proper age without interference or unnecessary urging. such ritual may take the place of, or supplant, any christening ceremony. this ceremony is, of course, nonsectarian. natural law.that law or set of laws decreed in the

HAMIL THE ROSICRUCIAN SEER

details of his wife have proved elusive. from a comment to irwin it appears that she died in the 1850s, but the records at st catherine's house, surprisingly, list many female hockleys dying inthatdecade. she shared her husband's interest. in spiritualism and. may. herself have possessed mediumistic powers.therevdc.m. davies records an amusing use of the powers she had" it would seem that in his youth hockley was addicted to the pleasures of the turf, often over-staying his time at race meetings. he possessed an ancient spell by means of which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would fee

s producedinthe abdomen. see no.l.,p.182;or the report,p,16.-20ist.218therosicrucianseerdetermined not to hide his portion of light under a bushel, and, as erring man is ever 'infringing organic laws' he speedily foundacase-onewhich many older mesmerists, myself included, would have shaken their heads at, and then 'passed over on the other side' not so with mr laurence moreton: with the ardour of youth, and a determination to prove to the parish wiseacres that mesmerism is a great truth, its advocacy having with him produced its usualfruits-sneersand ridicule from its oppo255 nents instead of argument, be on the 31 august, 1853, commenced operations upon the subject of this paper. george east, a last-maker, aged 33, a much more powerful and older man than his benevolent mesmeriser, sufferi

asses were then discontinued, the patient shewing no tendency to sleep. little benefit was experienced until the end of the second month, when the pain was much relieved. about the end of the fourth month, during the process of mesmerising, several violent pains,'likeshocksofelectricity,'passedthroughtheknee,returningatintervalsduringthenight,andwerereproduceduponmesmerisingthepublishedmaterial217youth, the learned sceptic dogmatically declares it impossible, and contradicted by the established laws of nature;-forgetting that these laws are merely certain modes of acting which we have discovered nature tofollow.such an objection,infact, assumes that we have a complete knowledge of physical science; whereas, the philosopher most deeply versed initwillbe the first to confess, like newton, th

of defoe, and, as it is difficult to think that defoe, as he wrote fiction, did not sometimes come to believe that what he related was fact, so lilly, it is not atallimpossible, was once or twice so far carried awayby fervour and habit of invention as to feel as if he was telling thetruth.-zoist.contributionsto thezoist197and then go to hodges' and enquire for him" he did so, gave his horse to a youth, with orders to walk him till he returned; awayhe goes with his friend, salutes hodges, thanks him for his former courtesy, and now desires the like, having lost a horse lately. hodges, after some time passing, said "sir, your horse is lost, and never to be recovered "i thought what skill you had" replies. the gallant "my horse is in a lane at the town' s-end" with that hodges swore (as he w

HANDBOOK OF EGYPTIAN MYTHOLOGY

ome of these creatures, such as the oryx (a species of desert-dwelling antelope, were particularly associated with seth. in a few magical texts it is the foolishness or greed of the young horus that is to blame for his plight. in one spell, the young god suffers from a terrible stomachache after naughtily eating a sacred fish and has to appeal to his mother for help.38 horus is still an impetuous youth when he takes up the struggle to avenge the death of his father and gain the crown of egypt. the struggles of horus and seth. some sources give seth a reign of hundreds of years; others imply an interregnum, during which seth and horus struggle to establish who is fit to rule egypt. seth is consis- mythical time lines 81 figure 16. cippus (magical stela) with a central figure of horus the ch

, edited by e. teeter and j. a. larson. chicago: 1999, 83 100. primary sources: pt 522; ct 214; famine stela; p. westcar; esna hymns khonsu (khons, chons) khonsu was a moon god whose name means the traveler. in the south of egypt he was said to be the son of amun and mut. in the north, he was the son of ptah and sekhmet. he could be shown as a falcon-headed man or as child wearing the sidelock of youth. his usual headdress represented a full moon above a crescent moon. the earliest references to khonsu make him a terrifying figure. he was the angry one of the gods who strangled lesser deities and ate the hearts of the dead. later he was associated with fate, judgment, and punishment. a baboon form of khonsu was feared as the keeper of the books of the end of year. these were the books in w

and concepts 165 headdress of hathor. the gods montu-ra and atum-ra could represent the kingdoms of upper and lower egypt. montu-ra was the patron deity of king nebhepetre montuhotep( montu-is-content) who reunited egypt at the end of the first intermediate period. egyptian kings liked to compare themselves to strong-armed montu. an inscription of amenhotep ii (c. 1427 1401 bce) claims that as a youth of eighteen he was able to shoot arrows through a copper target while driving a chariot because he had the skill and strength of montu. rameses ii (c. 1290 1224 bce) boasted that he had turned defeat into victory at the battle of qadesh by attacking the enemy in the likeness of montu, charging their ranks like a swooping falcon. rameses also compared himself to an eager bull in battle, which

HELENA BLAVATSKY NIGHTMARE TALES

en in the boundless field of eternity, the murderer of its offspring and ofmemory in mankind- time moves on with noiseless, incessant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecont

formation effected. the wholeworld is hushed in breathless expectation. not a wife or mother, but is haunted in her dreams by the black andominous storm-cloud that overhangs the whole of europe. the cloud is approaching it comes nearer andnearer. oh woe and horror. i foresee once more for earth the suffering i have already witnessed. iread the fatal destiny upon the brow of the flower of europe's youth! but if i live and have the power, never,oh never shall my country take part in it again! no, no, i will not see 'the glutton death gorged with devouring lives "i will not hear 'robb'd mother's shrieks while from men's piteous wounds and horrid gashes the lab'ring life flows faster than the blood" ixfirmer and firmer grows in the soul-ego the feeling of intense hatred for the terrible butche

ment of hesitation and supreme grief, and as the boy finishedhis mantram, the aged rishi plunged his knife into the breast of sunahsepha. but, oh! the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to themselves, the mist had disappeared and a complete change of scene had been wrought. the fires of the fune

posititional heaven and its god, become now centred with tenfold force upon hisloved ones and mankind. indeed, the atheist's heart alone. can know, what secret tides of still enjoyment flow when brothers love. it was such holy fraternal love that led me also to sacrifice my comfort and personal welfare to secure herhappiness, the felicity of her who had been more than a mother to me. i was a mere youth when i left homefor hamburg. there, working with all the desperate earnestness of a man who has but one noble object inview- to relieve suffering, and help those whom he loves- i very soon secured the confidence of myemployers, who raised me in consequence to the high post of trust i always enjoyed. my first real pleasureand reward in life was to see my sister married to the man she had sacr

of my sister's husband; following with the same indifference the effects of thenews on her brain, as in my first kioto vision, and feeling at the same time hell-torture for these very events,as when i returned to consciousness. i was listening to the philosophical discourses of the bonze, every wordof which i heard and understood, and was trying to laugh him to scorn. i was again a child, then a youth,hearing my mother's and my sweet sister's voices, admonishing me and teaching duty to all men. i was savinga friend from drowning, and was sneering at his aged father who thanks me for saving a "soul" yetunprepared to meet his maker "speak of dual consciousness, you psycho-physiologists- i cried, in one of the moments when agony,mental and as it seemed to me physical also, had arrived at a d

lived a real though an enchanted life only during those hourswhen his magic bow carried him along the wave of sound to the pagan olympus, to the feet of euterpe. astrange child he had ever been in his own home, where tales of magic and witchcraft grow out of every inchof the soil; a still stranger boy he had become, until finally he had blossomed into manhood, without onesingle characteristic of youth. never had a fair face attracted his attention; not for one moment had histhoughts turned from his solitary studies to a life beyond that of a mystic bohemian. content with his owncompany, he had thus passed the best years of his youth and manhood with his violin for his chief idol, andwith the gods and goddesses of old greece for his audience, in perfect ignorance of practical life. his who

ed for adopting it, after he hadheard paganini's playing. the extraordinary facility with which the artist drew out of his instrument, not onlythe most unearthly sounds, but positively human voices, justified the suspicion. such effects might well havestartled an audience and thrown terror into many a nervous heart. add to this the impenetrable mysteryconnected with a certain period of paganini's youth, and the most wild tales about him must be found in ameasure justifiable, and even excusable; especially among a nation whose ancestors knew the borgias and themedicis of black art fame. iiiin those pre-telegraphic days, newspapers were limited, and the wings of fame had a heavier flight than theyhave now. franz had hardly heard of paganini; and when he did, he swore he would rival, if not e

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ing rebirth is the aggregate of "skandhas" or the attributes, of the old personality, and ask whether this new aggregation of skandhas is a new being likewise, in which nothing has remained of the last, we read that: in one sense it is a new being, in another it is not. during this life the skandhas are continually changing, while the man a.b. of forty is identical as regards personality with the youth a.b. of eighteen, yet by the continual page 39 the key to theosophy- hp blavatsky.txt waste and reparation of his body and change of mind and character, he is a different being. nevertheless, the man in his old age justly reaps the reward or suffering consequent upon his thoughts and actions at every previous stage of his life. so the new being of the rebirth, being the same individuality as

ough them communicate with the world about us. q. what do you mean by skandhas? a. just what i said "attributes" among which is memory, all of which perish like a flower, leaving behind them only a feeble perfume. here is another paragraph from h.s. olcott's buddhist catechism which bears directly upon the subject. it deals with the question as follows: the aged man remembers the incidents of his youth, despite his being physically and mentally changed. why, then, is not the recollection of past lives brought over by us from our last birth into the present birth? because memory is included within the skandhas, and the skandhas having changed with the new existence, a memory, the record of that particular existence, develops. yet the record or reflection of all the past lives must survive

ental obscuration, or temporary insanity. a. you may regard it as you like. believing that, outside the one reality, nothing is better than a passing illusion-the whole universe included-we do not view it as insanity, but as a very natural sequence or development of the terrestrial life. what is life? a bundle of the most varied experiences, of daily changing ideas, emotions, and opinions. in our youth we are often enthusiastically devoted to an ideal, to some hero or heroine whom we try to follow and revive; a few years later, when the freshness of our youthful feelings has faded out and sobered down, we are the first to laugh at our fancies. and yet there was a day when we had so thoroughly identified our own personality with that of the ideal in our mind-especially if it was that page 8

demerit in preceding ones determines it. q. are we then to infer a man's past from his present? a. only so far as to believe that his present life is what it justly should be, to atone for the sins of the past life. of course-seers and great adepts excepted-we cannot as average mortals know what those sins were. from our paucity of data, it is impossible for us even to determine what an old man's youth must have been; neither can we, for like reasons, draw final conclusions merely from what we see in the life of some man, as to what his past life may have been -ooo- what is karma? q. but what is karma? a. as i have said, we consider it as the ultimate law of the universe, the source, origin, and fount of all other laws which exist throughout nature. karma is the unerring law which adjusts

modern education is to pass examinations" a system not to develop right emulation, but to generate and breed jealousy, envy, hatred almost, in young people for one another, and thus train them for a life of ferocious selfishness and struggle for honors and emoluments instead of kindly feeling. q. i must admit you are right there. a. and what are these examinations-the terror of modern boyhood and youth? they are simply a method of classification by which the results of your school teaching are tabulated. in other words, they form the practical application of the modern science method to the genus homo, qua intellection. now "science" teaches that intellect is a result of the mechanical interaction of the brain-stuff; therefore it is only logical that modern education should be almost entir

fit supplant the fit. thus, by bribes of large sums of money, they allure the best teachers from their natural pupils to mechanicalize their naturally unfit progeny into professions which they uselessly overcrowd. q. and you attribute all this to what? a. all this is owing to the perniciousness of a system which turns out goods to order, irrespective of the natural proclivities and talents of the youth. the poor little candidate for this progressive paradise of learning, comes almost straight from the nursery to the treadmill of a preparatory school for sons of gentlemen. here he is immediately seized upon by the workmen of the materio-intellectual factory, and crammed with latin, french, and greek accidence, dates, and tables, so that if he have any natural genius it is rapidly squeezed o

my of all forms of religion in our day? a. the clergy opposed us on the general principle that "he who is not with me is against me" since theosophy does not agree with any one sect or creed, it is considered the enemy of all alike, because it teaches that they are all, more or less, mistaken. the missionaries in india hated and tried to crush us because they saw the flower of the educated indian youth and the brahmins, who are almost inaccessible to them, joining the society in large numbers. and yet, apart from this general class hatred, the t.s. counts in its ranks' many clergymen, and even one or two bishops. q. and what led the s.p.r. to take the field against you? you were both pursuing the same line of study, in some respects, and several of the psychic researchers belonged to your

HP LOVECRAFT A DARK LORE

l bearing the singular clay bas-relief, which was then exceedingly damp and fresh. his card bore the name of henry anthony wilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a precocious youth of known genius but great eccentricity, and had from chidhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself "psychically hypersensitive, but the staid folk of the ancient commercial city dismissed him as merely "queer" never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to

that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters "cthulhu fhtagn" this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his night clothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterwards said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; a

ken to the home of his family in waterman street. he had cried out in the night, arousing several other artists in the building, and had manifested since then only alternations of unconsciousness and delirium. my uncle at once telephoned the family, and from that time forward kept close watch of the case; calling often at the thayer street office of dr. tobey, whom he learned to be in charge. the youth's febrile mind, apparently, was dwelling on strange things; and the doctor shuddered now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing "miles high" which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr. tobey, convinced the professor

as bent forward, so that the ends of the facial feelers brushed the backs of huge fore paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally life-like, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form

espite my rational beliefs. wilcox, i was sure, had heard of the cult in some casual way, and had soon forgotten it amidst the mass of his equally weird reading and imagining. later, by virtue of its sheer impressiveness, it had found subconscious expression in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like, but i was willing enough now to admit both his genius and his honesty. i took leave of him amicably, and wish him all the success his talent promises. the matter of the cult still remained to fascinate me, and at times i had visions of personal fame from researches into its origin and connexions. i

ecause the noises in the hills had sounded, and all the dogs of the countryside had barked persistently, throughout the night before. less worthy of notice was the fact that the mother was one of the decadent whateleys, a somewhat deformed, unattractive albino woman of thirty-five, living with an aged and half-insane father about whom the most frightful tales of wizardry had been whispered in his youth. lavinia whateley had no known husband, but according to the custom of the region made no attempt to disavow the child; concerning the other side of whose ancestry the country folk might- and did- speculate as widely as they chose. on the contrary, she seemed strangely proud of the dark, goatish-looking infant who formed such a contrast to her own sickly and pink-eyed albinism, and was heard

le and displayed an abnormal degree of fear when a jocose fish-pedlar tried the locked door leading to the stairway. that pedlar told the store loungers at dunwich village that he thought he heard a horse stamping on that floor above. the loungers reflected, thinking of the door and runway, and of the cattle that so swiftly disappeared. then they shuddered as they recalled tales of old whateley's youth, and of the strange things that are called out of the earth when a bullock is sacrificed at the proper time to certain heathen gods. it had for some time been noticed that dogs had begun to hate and fear the whole whateley place as violently as they hated and feared young wilbur personally. in 1917 the war came, and squire sawyer whateley, as chairman of the local draft board, had hard work

HP LOVECRAFT CELEPHAIS

mbroidered robes of myth and to show in naked ugliness the foul thing that is reality, kuranes sought for beauty alone. when truth and experience failed to reveal it, he sought it in fancy and illusion, and found it on his very doorstep, amid the nebulous memories of childhood tales and dreams. there are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. but some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and

the sentries on the ramparts were the same, and still as young as he remembered them. when he entered the city, past the bronze gates and over the onyx pavements, the merchants and camel-drivers greeted him as if he had never been away; and it was the same at the turquoise temple of nath-horthath, where the orchid-wreathed priests told him that there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regal

HP LOVECRAFT HERBERT WEST REANIMATOR

t fresh human bodies in some manner, and continue in secret the experiments he could no longer perform openly. to hear him discussing ways and means was rather ghastly, for at the college we had never procured anatomical specimens ourselves. whenever the morgue proved inadequate, two local negroes attended to this matter, and they were seldom questioned. west was then a small, slender, spectacled youth with delicate features, yellow hair, pale blue eyes, and a soft voice, and it was uncanny to hear him dwelling on the relative merits of christchurch cemetery and the potter s field. we finally decided on the potter s field, because practically every body in christchurch was embalmed; a thing of course ruinous to west s researches. i was by this time his active and enthralled assistant, and

rophy, but we managed to remove all traces of our visit. when we had patted down the last shovelful of earth, we- put the specimen in a canvas sack and set out for the old chapman place beyoiid meadow hill. on an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital processes of the simplest and healthiest sort. now, with the eyes closed, it looked more asleep than dead; though the expert test of my friend soon left no doubt on that score. we had at last what west had always longed for- a real dead man of the

ion. especially were we apprehensive concerning the mind and impulses of the creature, since in the space following death some of the more delicate cerebral cells might well have suffered deterioration. i, myself, still held some curious notions about the traditional "soul" of man, and felt an awe at the secrets that might be told by one returning from the dead. i wondered what sights this placid youth might have seen in inaccessible spheres, and what he could relate if fully restored to life. but my wonder was not overwhelming, since for the most part i shared the materialism of my friend. he was calmer than i as he forced a large quantity of his fluid into a vein of the body s arm, immediately binding the incision securely. the waiting was gruesome, but west never faltered. every now and

a supremely great work; a work which he could of course conduct to suit himself in later years, but which he wished to begin while still possessed of the exceptional facilities of the university. that the tradition-bound elders should ignore his singular results on animals, and persist in their denial of the possibility of reanimation, was inexpressibly disgusting and almost incomprehensible to a youth of west s logical temperament. only greater maturity could help him understand the chronic mental limitations of the "professor-doctor" type- the product of generations of pathetic puritanism; kindly, conscientious, and sometimes gentle and amiable, yet always narrow, intolerant, custom-ridden, and lacking in perspective. age has more charity for these incomplete yet high-souled characters

there had been such a match; evidently with disastrous results, since two timorous poles had come to us with incoherently whispered entreaties to attend to a very secret and desperate case. we followed them to an abandoned barn, where the remnants of a crowd of frightened foreigners were watching a silent black form on the floor. the match had been between kid o brien- a lubberly and now quaking youth with a most un-hibernian hooked nose- and buck robinson "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that conjured up thoughts of unspeakable congo secrets and tom-tom poundings under an eerie mo

betrayed his degenerating fibre by ordering the masonry left intact and plastered over. thus it remained till that final hellish night; part of the walls of the secret laboratory. i speak of west s decadence, but must add that it was a purely mental and intangible thing. outwardly he was the same to the last- calm, cold, slight, and yellow-haired, with spectacled blue eyes and a general aspect of youth which years and fears seemed never to change. he seemed calm even when he thought of that clawed grave and looked over his shoulder; even when he thought of the carnivorous thing that gnawed and pawed at sefton bars. the end of herbert west began one evening in our joint study when he was dividing his curious glance between the newspaper and me. a strange headline item had struck at him from

HP LOVECRAFT HYPNOS

palsied, drug-crazed, and broken, adoring and praying to the object they found. for they deny that i sold the last of my statuary, and point with ecstasy at the thing which the shining shaft of light left cold, petrified, and unvocal. it is all that remains of my friend; the friend who led me on to madness and wreckage; a godlike head of such marble as only old hellas could yield, young with the youth that is outside time, and with beauteous bearded face, curved, smiling lips, olympian brow, and dense locks waving and poppy-crowned. they say that that haunting memory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of attica-hypnos. 1998-1999 william johns last modified: 12/18/1999 18:444:nyarlathotep by h.p. lovecraft

HP LOVECRAFT POETRY AND THE GODS

hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantid

HP LOVECRAFT THE ALCHEMIST

nts, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant children was laid at the dreaded door of these two. yet through the dar

st folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant children was laid at the dreaded door of these two. yet through the dark natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspring with fierce intensity, whilst the youth had for his parent a more than filial affection. one night the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and there came upon old michel mauvais, busy over a huge and violently boiling cauldron. without certain cause, in the ungovern

er in life. thus was i left to ponder on myself as the only human creature within the great fortress, and in my utter solitude my mind began to cease its vain protest against the impending doom, to become almost reconciled to the fate which so many of my ancestors had met. much of my time was now occupied in the exploration of the ruined and abandoned halls and towers of the old chateau, which in youth fear had caused me to shun, and some of which old pierre had once told me had not been trodden by human foot for over four centuries. strange and awesome were many of the objects i encountered. furniture, covered by the dust of ages and crumbling with the rot of long dampness, met my eyes. cobwebs in a profusion never before seen by me were spun everywhere, and huge bats flapped their bony a

of the greatest mystery of all, how the curse had been fulfilled since that time when charles le sorcier must in the course of nature have died, for the man digressed into an account of the deep alchemical studies of the two wizards, father and son, speaking most particularly of the researches of charles le sorcier concerning the elixir which should grant to him who partook of it eternal life and youth. his enthusiasm had seemed for the moment to remove from his terrible eyes the black malevolence that had first so haunted me, but suddenly the fiendish glare returned and, with a shocking sound like the hissing of a serpent, the stranger raised a glass phial with the evident intent of ending my life as had charles le sorcier, six hundred years before, ended that of my ancestor. prompted by

chel mauvais, and how bad the curse been carried on through all the long centuries since the time of charles le sorcier? the dread of years was lifted from my shoulder, for i knew that he whom i had felled was the source of all my danger from the curse; and now that i was free, i burned with the desire to learn more of the sinister thing which had haunted my line for centuries, and made of my own youth one long-continued nightmare. determined upon further exploration, i felt in my pockets for flint and steel, and lit the unused torch which i had with me. first of all, new light revealed the distorted and blackened form of the mysterious stranger. the hideous eyes were now closed. disliking the sight, i turned away and entered the chamber beyond the gothic door. here i found what seemed muc

HP LOVECRAFT THE CALL OF CTHULHU

bearing the singular clay bas-relief, which was then exceedingly damp and fresh. his card bore the name of henry anthony wilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a, precocious youth of known genius but great eccentricity, and had from childhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself 'psychically hypersensitive' but the staid folk of the ancient commercial city dismissed him as merely 'queer. never mingling much with his kind, he had dropped gradually from social visibility, and was now known only t

s not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters 'cthulhu fhtagn' this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with almost frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his nightclothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterward said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor especially those which tried to connect the latter with strange cults or societies; and

aken to the home of his family in waterman street. he had cried out in the night, arousing several other artists in the building, and had manifested since then only alternations of unconsciousness and delirium. my uncle at once telephoned the family, and from that time forward kept close watch of the case; calling often at the thayer street office of dr tobey, whom he learned to be in charge. the youth's febrile mind, apparently, was dwelling on strange things; and the doctor shuddered now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing 'miles high' which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr tobey, convinced the professor t

was bent forward, so that the ends of the facial feelers brushed the backs of huge fore-paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally lifelike, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form

spite my rational beliefs. wilcox, i was sure, had. heard of the cult in some casual way, and had soon forgotten it amidst the mass of his equally weird reading and imagining. later, by virtue of its sheer impressiveness, it had found subconscious expression in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like; but i was willing enough now to admit both his genius and his honesty. i took leave of him amicably, and wish him all the success his talent promises. the matter of the cult still remained to fascinate me, and at times i had visions of personal fame from researches into its origin and connections. i

HP LOVECRAFT THE CRAWLING CHAOS

man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne. de quincey was drawn back into asia, that teeming land of nebulous shadows whose hideous antiquity is so impressive that "the vast age of the race and name overpowers the sense of youth in the individual" but farther than that he dared not go. those who have gone farther seldom returned, and even when they have, they have been either silent or quite mad. i took opium but once- in the year of the plague, when doctors sought to deaden the agonies they could not cure. there was an overdose- my physician was worn out with horror and exertion- and i travelled very far indeed. in

d, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide only youth, beauty, and pleasure, nor are any sounds heard, save of laughter, song, and the lute. only the gods dwell in teloe of the golden rivers, but among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately overshadowing my exhausted form, was now some distance to my left and considerably below me. i was obviously floatin

HP LOVECRAFT THE NAMELESS CITY

cent i had made was unmistakable. i even recognized the passages. as i crept along the corridor toward the brighter light i saw later stages of the painted epic- the leave-taking of the race that had dwelt in the nameless city and the valley around for ten million years; the race whose souls shrank from quitting scenes their bodies had known so long where they had settled as nomads in the earth's youth, hewing in the virgin rock those primal shrines at which they had never ceased to worship. now that the light was better i studied the pictures more closely and, remembering that the strange reptiles must represent the unknown men, pondered upon the customs of the nameless city. many things were peculiar and inexplicable. the civilization, which included a written alphabet, had seemingly ris

HP LOVECRAFT THE OUTSIDER

her urged or guided me, and i do not recall hearing any human voice in all those years- not even my own; for although i had read of speech, i had never thought to try to speak aloud. my aspect was a matter equally unthought of, for there were no mirrors in the castle, and i merely regarded myself by instinct as akin to the youthful figures i saw drawn and painted in the books. i felt conscious of youth because i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture myself amidst gay crowds in the sunny world beyond the endless forests. once i tried to escape from the forest, but as i went farther from the castle the shade grew denser and the air more filled with

HP LOVECRAFT THE QUEST OF IRANON

o spread even as i viewed it. i did not shriek or move, but merely shut my eyes. a moment later came the titanic thunderbolt of thunderbolts; blasting that accursed house of unutterable secrets and bringing the oblivion which alone saved my mind. 1998-1999 william johns last modified: 12/18/1999 18:44 sthe quest of iranon a short story by h.p.lovecraft into the granite city of teloth wandered the youth, vine-crowned, his yellow hair glistening with myrrh and his purple robe torn with briers of the mountain sidrak that lies across the antique bridge of stone. the men of teloth are dark and stern, and dwell in square houses, and with frowns they asked the stranger whence he had come and what were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i

the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before the tower of mlin, though they liked not the colour of his tattered robe, nor the myrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to

appy? and if ye toil only that ye may toil more, when shall happiness find you? ye toil to live, but is not life made of beauty and song? and if ye suffer no singers among you, where shall be the fruits of your toil? toil without song is like a weary journey without an end. were not death more pleasing" but the archon was sullen and did not understand, and rebuked the stranger "thou art a strange youth, and i like not thy face or thy voice. the words thou speakest are blasphemy, for the gods of teloth have said that toil is good. our gods have promised us a haven of light beyond death, where shall be rest without end, and crystal coldness amidst which none shall vex his mind with thought or his eyes with beauty. go thou then to athok the cobbler or be gone out of the city by sunset. all he

g, looked long and strangely at iranon, as if recalling something very far away in time, and noted each line of the stranger's face, and his golden hair, and his crown of vine-leaves. but he was old, and shook his head as he replied "o stranger, i have indeed heard the name of aira, and the other names thou hast spoken, but they come to me from afar down the waste of long years.i heard them in my youth from the lips of a playmate, a beggar's boy given to strange dreams, who would weave long tales about the moon and the flowers and the west wind. we used to laugh at him, for we knew him from his birth though he thought himself a king's son. he was comely, even as thou, but full of folly and strangeness; and he ranaway when small to find those who would listen gladly to his songs and dreams

he twilight, as the stars came out one by one and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow over innsmouth by h.p. lovecraft i during the winter of 1927-28 officials of the federal government made a strange and secret investigation of certain conditions in the ancient massachusetts seaport of innsmouth. the public first learned of it in february, when a vast series of raids and arrests occurred, followed by the deliberate burning and dyn

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

, or around the pillared order of dagon hall at new church green. those churches were very odd- all violently disavowed by their respective denominations elsewhere, and apparently using the queerest kind of ceremonials and clerical vestments. their creeds were heterodox and mysterious, involving hints of certain marvelous transformations leading to bodily immorality- of a sort- on this earth. the youth's own pastor- dr. wallace of asbury m. e. church in arkham- had gravely urged him not to join any church in innsmouth. as for the innsmouth people- the youth hardly knew, what to make of them. they were as furtive and seldom seen as animals that live in burrows, and one could hardly imagine how they passed the time apart from their desultory fishing. perhaps- judging from the quantities of b

phenomenon which increased its hold as years advanced. only a very rare affliction, of course, could bring about such vast and radical anatomical changes in a single individ-ual after maturity- changes invoking osseous factors as basic as the shape of the skull- but then, even this aspect was no more baffling and unheard-of than the visible features of the malady as a whole. it would be hard, the youth implied, to form any real conclusions regarding such a matter; since one never came to know the natives personally no matter how long one might live in innsmouth. the youth was certain that many specimens even worse than the worst visible ones were kept locked indoors in some places. people sometimes heard the queerest kind of sounds. the tottering waterfront hovels north of the river were r

jewellery clearly of the same exotic tradition as that to which the strange tiara belonged. my informant had noticed it many times, and had heard it spoken of a. coming from some secret hoard, either of pirates or of demons. the clergymen- or priests, or whatever they were called nowadays- also wore this kind of ornament as a headdress; but one seldom caught glimpses of them. other specimens the youth had not seen, though many were rumoured to exist around innsmouth. the marshes, together with the other three gently bred families of the town- the waites, the gilmans, and the eliots- were all very retiring. they lived in immense houses along washington street, and several were reputed to harbour in concealment certain living kinsfolk whose personal aspect forbade public view, and whose dea

er with the other three gently bred families of the town- the waites, the gilmans, and the eliots- were all very retiring. they lived in immense houses along washington street, and several were reputed to harbour in concealment certain living kinsfolk whose personal aspect forbade public view, and whose deaths had been reported and recorded. warning me that many of the street signs were down, the youth drew for my benefit a rough but ample and painstaking sketch map of the town's salient features. after a moment's study i felt sure that it would be of great help, and pocketed it with profuse thanks. disliking the dinginess of the single restaurant i had seen, i bought a fair supply of cheese crackers and ginger wafers to serve as a lunch later on. my program, i decided, would be to thread

nxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i had glimpsed the inexplicably frightening form of that strangely diademmed priest or pastor. besides, the grocery youth had told me that churches, as well as the order of dagon hall, were not advisable neighbourhoods for strangers. accordingly i. kept north along main to martin, then turning inland, crossing federal street safely north of the green, and entering the decayed patrician neighbourhood of northern broad, washington, lafayette, and adams streets. though these stately old avenues. were ill-surfaced

aid of raw whiskey. i knew that i could not accost him then and there, for the firemen would surely notice and object. instead, i reflected, i would prepare by getting some bootleg liquor at a place where the grocery boy had told me it was plentiful. then i would loaf near the fire station in apparent casualness, and fall in with old zadok after he had started on one of his frequent rambles. the youth had said that he was very restless, seldom sitting around the station for more than an hour or two at a time. a quart bottle of whiskey was easily, though not cheaply, obtained in the rear of a dingy variety-store just off the square in eliot street the dirty-looking fellow who waited on me had a touch of the staring "innsmouth look, but was quite civil in his way; being perhaps used to the

en. i would surely be very glad to get out of malodorous and fear-shadowed innsmouth, and wished there were some other vehicle than the bus driven by that sinister-looking fellow sargent. yet i did not hurry too precipitately, for there were architectural details worth viewing at every dent corner; and i could easily, i calculated, cover the necessary distance in a half-hour. studying the grocery youth's map and seeking a route i had not traversed before, i chose marsh street instead of state for my approach to town square. near the corner of fall street i began to see scattered groups of furtive whisperers, and when i finally reached the square i saw that almost all the loiterers were congregated around the door of the gilman house. it seemed as if many bulging, watery, unwinking eyes loo

HP LOVECRAFT THE TERRIBLE OLD MAN

nhuman cries, probably of a stray animal or migratory bird, heard in the night by wakeful citizens. but in this idle village gossip the terrible old man took no interest at all. he was by nature reserved, and when one is aged and feeble, one s reserve is doubly strong. besides, so ancient a sea-captain must have witnessed scores of things much more stirring in the far-off days of his unremembered youth. 1998-1999 william johns last modified: 12/18/1999 18:44:4the thing in the moonlight by h. p. lovecraft and j. chapman miske written november 24, 1927 published the following is based, in places word for word, on a letter lovecraft wrote to donald wandrei on november 24, 1927. the first three and last five paragraphs were added by j. chapman miske; the remainder is almost verbatim lovecraft

HP LOVECRAFT THE TOMB

as madness the flashes of supersight which penetrate the common veil of obvious empricism. my name is jervas dudley, and from earliest childhood i have been a dreamer and a visionary. wealthy beyond the necessity of a commercial life, and temperamentally unfitted for the formal studies and social recreation of my acquaintances, i have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little known books, and in roaming the fields and groves of the region near my ancestral home. i do not think that what i read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this i must say little, since detailed speech would but confirm those cruel slanders upon my intellect which i sometimes overhear fr

remarked upon. later a queer boldness and recklessness came into my demeanor, till i unconsciously grew to possess the bearing of a man of the world despite my lifelong seclusion. my formerly silent tongue waxed voluble with the easy grace of a chesterfield or the godless cynicism of a rochester. i displayed a peculiar erudition utterly unlike the fantastic, monkish lore over which i had pored in youth; and covered the fly-leaves of my books with facile impromptu epigrams which brought up suggestions of gay, prior, and the sprightliest of the augustan wits and rimesters. one morning at breakfast i came close to disaster by declaiming in palpably liquorish accents an effusion of eighteenth century bacchanalian mirth, a bit of georgian playfulness never recorded in a book, which ran somethin

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

singular labyrinths. it was this old man, ward phillips, who pleaded most loudly against the apportionment of carter's estate to his heirs-all distant cousins- on the ground that he was still alive in another time-dimension and might well return some day. against him was arrayed the legal talent of one of the cousins, ernest k. aspinwall of chicago, a man ten years carter's senior, but keen as a youth in forensic battles. for four years the contest had raged, but now the time for apportionment had come, and this vast, strange room in new orleans was to be the scene of the arrangement it was the home of carter's literary and financial executor the distinguished creole student of mysteries and eastern antiquities, etienne-laurent de marigny. carter had met de marigny during the war, when th

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

paper and carry it with you at all times and set it out on the table in order to gain strength from it, whenever you can do so covertly. regarding the absence of a young female figure in the cards, as countered by the jacks, it should be noted that a woman is considered a woman, ageless, represented by the queen. giddiness is represented by the five of hearts, instead, or the five of diamonds for youth. a woman can be a woman when she is sixteen, if she is a woman in approach, while a male finds it very difficult to be a full-blown male at twenty; he doesn't have the reputation, character or accomplishment. but a woman can be completely womanly in her teens, and many competent witches are teenage girls. so the five represents immaturity in women; the queens are all women, any women, any ag

s a special meaning from antiquity. what are the characteristics related to the various numbers and planetary influences? number one, the sun number, stands for responsibility, aggressiveness, pioneer spirit, moving out in front. if it's a day you are referring to, the type of activities you'll be involved in have to do with authority, logic, confidence, power, beginnings of new things, optimism, youth, magnetic forces and strength. number two, the moon number, may appear feminine by society's standards, but we are only referring to temper, so a woman could be ruled by number one and still be very much female, and a man could be ruled by number two and be very male. if you were a number one female, for example, you'd be a little more energetic and aggressive than the average female, but th

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

anner that will make them feel good about their choices. this simple sounding state is one of the most difficult to accomplish, but when it comes a certain power- a certain confidence- flows from the initiate that causes all around them to follow him or her. fear of wasted time by the time in our lives that we have reached the fourth phase of initiation, we are already experiencing the dimming of youth. we have begun to hear death's snigger rather plainly, and we are apt to be caught into the fear of wasted time. do i spend my time learning the runes, starting a new business, solving my family dilemmas? the experiences of the three types of sovereignty gained so far must be used now to learn the life lesson, that if you continue to act with an initiatory attitude all life experiences can b

IRISH WITCHCRAFT AND DEMONOLOGY

tairs and told her mistress, with the result that the goods were ultimately recovered. but escaping scylla she fell p. 82 into charybdis; her uncanny practices came to the ears of the authorities, and she was apprehended. when in prison she confessed that she had learnt this particular branch of the black art in the house of dr. colville in ireland, who habitually practised it. that instructor of youth in such unchristian practices, the rev. alexander colville, d.d, was ordained in 1622 and subsequently held the vicarage of carnmoney, the prebend of carncastle, and the precentorship of connor. he was possessed of considerable wealth, with which he purchased the galgorm estate, on which he resided; this subsequently passed into the mountcashel family through the marriage of his great grandd

ISIS UNVEILED

ided by several hundred slaves attached to the museum' succeeded in saving the most precious of the rolls. so perfect and soud was the fabric of the parchment, that while in some rolls the inner pages and the wood-binding were reduced to ashes, of others the parchment binding remained unscorched. these particulars were all written out in greek, latin, and the chaldaeo-syriac dialect, by a learned youth named llieodas, one of the scribes employed in the museum. one of these manuscripts is alleged to be preserved till now in a greek convent; and the person who narrated the tradition to us had seen it himself. he said that many more will see it and learn where to look for important documents when a certain prophecy will be fulfilled; adding, that most of these works could be found in tatary a

then, having no certain data to furnish, he throws himself back on tradition, and claims that christ inteached for over ten years^ in another place he makes jesus fifty years old. but we must proceed in our work of showing the various origins of christianity, as also the sources from which jesus derived his own ideas of god and humanity. tlte koinobioi lived in egypt, where jesus passed hia early youth. they were usually confounded with the therapeutae, who were, howevo, only a branch of this widely-spread society. sudi is the opinion of godfrey higgins and dr. heboid. after the downfall of the prindpal sanctuaries, whidi had already begun in the days of plato, the many different sects, such as the gymnosophists and the magi from whom clearchus veiy erroneously derives the former the pytha

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

scious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being combining the characteristics of both sexes, transcending youth and age, birth and death, and, from having at his command a human experience of one or two million years, almost immortal. if such a being existed, he would be exalted above all temporal change; the present would mean neither more nor less to him than any year in the one hundredth century before christ; he would be a dreamer of age-old dreams, and, owing to his immeasurable experience, he wo

JASMUHEEN THE FOOD OF GODS

ure and becomes hungry for love and approval. or mothers of children who choose to remain out of the work force when their children are young may feel hungry for mental stimulation while others feel hungry for a creative outlet. teenagers are often hungry to be let loose in the world to experience all that life has to offer them while people who are in their sunset years may feel hungry for their youth again. similarly on a more metaphysical level, some souls hunger for an experience of life in a denser beta field world while others hunger to leave it. there are a myriad of types of hungers and reasons for our hungers and in order to understand some of these it is helpful to look first at some of the reasons why we block our ability to be nourished, next it is helpful to explore the natura

nectar of gods the dow and its nourishment via amrita: apart from the pineal gland and the hypothalamus, the dow can utilize another of our master glands to nourish us via a tool well known to the ancient yogis of india. when our pituitary gland is activated and flooded with violet light, it begins to increase its production of a sweet-tasting nectar. which is also known as the inner fountain of youth. this liquid is known in the ancient vedic scriptures as amrita and is produced in very small quantities in a sleeping mind yet when the mind is awakened. the spirit mind that dwells in the hypothalamus. and when the master glands of the pineal and pituitary are activated to a higher potential, then the production of amrita increases and is said to be powerful enough to feed and nourish the

ticularly in its function as an antioxidant that melatonin has this effect. melatonin also influences the production of t- cells which counteracts stress and is one of the immune systems most active substances. melatonin decreases with age: according to two scientists at the macquarie university in australia, professor keith cairncross and professor arthur everitt this gland is a pure fountain of youth. after divine nutrition: the madonna frequency& the food of gods with jasmuheen 135 three years of research they are convinced that the hormones secreted by the pineal gland plays a central role in the mechanisms controlling stress in primates. they presume that the reduction of melatonin with age is a central cause for many of the diseases occurring in the elderly. they therefore suggest gi

xperienced in a busy western culture. energy levels are fantastic particularly when you expect them to be. remember this is a journey of mind over matter. one of the most obvious proofs that our dow is feeding us is that we experience increased levels of creativity, we need and desire much less sleep and our energy levels are much higher. q: how does it affect life expectancy? is it a fountain of youth or does it age one? how does it affect physical beauty? i cannot speak for all pranic nourishers, only of my personal journey, where in my reality physical immortality can go hand in hand with the pranic nourishment issue. giri bala of india, and therese neumann (who bore the stigmata of christ, were both pranic nourishers who aged gracefully and died. being a pranic nourisher does not guara

g hormones. in order to be physically immortal one needs to let go of the belief system that one has to die, and release from the energy fields of the bodies all toxicity of thought, emotion and dietary substance. it is a path of purification and being the most sublimely tuned instrument in the orchestra of the divine and manifesting that into physical reality. therefore accessing the fountain of youth depends on one s mind set, beliefs and desire. personally i am the master of my vehicle (the physical body) and not slave to it and it is my intention to fulfill my life purpose and then take the body up into light or drop it when i have completed my work rather than have it die from neglect or abuse. again, a small number of people have the shamanic shape-shifting ability and can change the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

g on like a sleep-inducing river to the sea, carrying faces seen and snatched away, and obliterating voices which change into echoes life, at its very best, 16 the rosicrucians. ought to be the stoicism of the spectator, who feels that he has come here somehow, though for what purpose he knows not; and he is rather amused as at a comedy in life, than engaged in it as in a business. even perpetual youth, and life prolonged, with pleasures infinite, even the fancied ever-during life, would, to the deeply thinking man who had risen, as it were, over life, and to that strangely gifted being who has in himself the power of self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death!

or admirations, or even aversions, because the world is as a toy-shop to him its small mechanism is an artificial show, of which (given the knowledge of the wheels) he can predicate as to the movements safely completely. to return for a moment to the idea of the wandering jew, which some have supposed to be derived from the claim of the rosicrucians to the possession of a secret means of renewing youth, and to the escape of some notion of it from out their writings. even supposing that this strange tale was true, nothing can be imagined more melancholy than the state of this lone traveller, moving with his the wandering jew. 17 awful secret through the world, and seeing the successive generations, like leaves, perishing from about him. he counts the years like the traveller of a long summe

ke the traveller of a long summer day, to whom the evening will never come, though he sees his temporary companions, at the different hours of the day, depart appropriately and disappearing to their several homes by the wayside. to him the childhood of his companions seems to turn to old age in an hour. he remembers the far-off ancestors of his contemporaries. fashions fleet, but your unsuspected youth is accommodated to all. yours is, indeed, the persecution of the day-life, which will not let you fall to sleep and cease to see the vanity of everything. your friends of any period disappear. the assurance of the emptiness of all things is the stone as into which your heart is turned. gray hairs (and the old face) have nothing with you, though you see them appearing upon all others. familia

the most excellent of that kind (only feminine in regard of grace and beauty; and for the same reason they may appear without beards, both because hair is an excrement, and verges greatly, in the more conspicuous instances, to the brutish nature, as also more especially in their beardless, beautiful, glorified aspects, and graceful delicacy and yet power of form, to express their perpetual virgin-youth, unspoiled heavenly beauty, and immortal star-born vigour. hair being an abhorred, tentacled, reaching-out or brutelike animal superflux the stigma or disgrace of the glorious spark of light or nearly suffocated human entity, condemned to its earth-birthed investiture or body it can have nothing about the parts of the deified idea of man or the various classes of the blessed angels. the cont

quement (note: this word comes from the hermetic brothers, or the rosicrucians) ferm es, les visites d une diablesse succube (as it was supposed or assumed, perhaps wrongfully) de la plus ravissante beaut; caresses, baisers, embrassements, sollicitations, cette diablesse (or temptress) mit tout en oeuvre, ut secum ce qu elle ne put toutefois obtenir de ce vertueux jeune homme. a worthy example to youth: especially in this generation, will be an exclamation vividly rising to the mind of the reader. d autres fois aussi le demon, soit incube, soit succube, s accouple avec des homines ou des femmes dont-il ne re oit rien des hommages, sacrifices ou offrandes qu il a couturne d imposer aux sorciers et aux sorcier s, comme on l a vu plus haut. c est alors simplement un amoureux passionn, n ayant

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

tion perseus or a meteor. another widespread designation of jupiter mul.ul.pa.e3.(a) elord of the bright dawn f (meaning jupiter in the east) shows a possibility to classify the names of jupiter by its place on the firmament. it may appear that mulsag.me.gar means ejupiter in culmination f while mulud.al.tar means ejupiter in the west f. d.ulpae refers to the god .ulpae (also .ulpa fe) ebrilliant youth f (black& green 1998: 173) or elord of the shining dawn f. in the sumerian period he belonged among smaller underworld gods (dealing also with war and wild beasts, changing later into a vizier of marduk (the title sukkal has been also translated as eherald f or elieutenant f. in any case, connection with jupiter seems to originate from earlier times (brown 2000: 65. figure 8. the most popula

KETAB E SIYAH

iel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails 21 and make me re

ield, mellowing in that golden light, long-buried bulbs burgeoned, opening into flowers to welcome the spring. it was satan who was this sun, bringing light into my winter, the herald of my spring and the spring of the world, for in satan alone, is there hope for spring, for rebirth, renewal. ah! how old we have become and how tired in those long winter's months. let us receive of our brother new youth and purpose with his miraculous spring" and the host of my brothers paid heed 48 to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from m

iel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, 82 the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails and make me re

, mellowing in that golden light, long-buried bulbs burgeoned, opening into flowers to welcome the spring. it was satan who was this sun, bringing light into my winter, the herald of my spring and the spring of the world, for in satan alone, is there hope for spring, for rebirth, renewal. 109 ah! how old we have become and how tired in those long winter's months. let us receive of our brother new youth and purpose with his miraculous spring" and the host of my brothers paid heed to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my b

device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such age, in times so young, to remember any of that time: satanael, michael, gabriel, raphael, auriel; this is how i know of such arc

ng those legs that i had made. when she, woman, was more sure of step ishtar, gentle life-giver, set her upon the ground to look with new and wond'ring eyes upon a world most strange and glorious. such child-like grace and such burning keenness was in those eyes of this creature of flesh that it made the shedim weep to see. such curious joy at the world's beauty recalled the first memories of our youth. and our tears mingled with the bloody flow of the river coloured with my blood. now testing limb, now touching, tasting, now listening to the wind or rain we laughed and wept at the sight of our new creation. yet now i grew weak from the wound inflicted by my own hand to make this woman and there was much yet that was undone. now once more i fortified my spirit to withstand yet further pain

ret is now complete. we must now win time from the foe's haste and delay them in their plans as we have hastened our own. we must frustrate the motion of the elohim and make slow their advance against us that satan might be restored and his strength returned to his arm that he might bring his children to the tree that bears the fruit of knowledge of consequences and thence to the fruit of eternal youth. thus will they come to surpass the archon race. yet all such devices will not avail unless your speed can win for us the time that is needed to bring to fruition that which we have devised. go then, baalzebub, fly north 152 and bring news of what has passed to our hosts and instruction of what must be. in your path i will haste myself and bear gladly the burden that i must, bringing to safe

KNOWLEDGE LECTURE ONE

has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curset

LAITMAN M FROM CHAOS TO HARMONY

unger and younger ages. it is anticipated that by the year 2020, mental ailments, and primarily depression, will be the second most common cause of health problems. depression is one of the prime causes of suicide. each year, more than a million people will take their own lives, and between 10 and 20 million people will attempt it.2 suicide attempts in general, and particularly among children and youth, are on a clear upward curve. the israeli ministry of health declared that in israel, similar to other western developed countries, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a ma

ped countries, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti-drug authority revealed that compared to past data, there is an alarming amount of drug abuse among young people. in the u.s, the number of people who confess to using drugs at least once during their lives is approximately 42% of the

produce lasting happiness. this is also the root of sensations such as meaninglessness and emptiness; hence, depression and drugs are the bane of our days. these are expressions of the helplessness that we feel because we don t know how to satisfy our desires to enjoy. our egos have now grown to a point where nothing familiar satisfies them. a typical demonstration of the hopelessness we feel is youth s attitude to life. many young people treat life very differently than their parents did when they were the same age. there is a whole wide world before them, with chapter two: the boundaries of joy 49 numerous opportunities for success and self-realization. yet, more and more young people lose interest in these objectives. it seems that young people have no interest in realizing their great

e taken from the who site, as well as from the site of israel ministry of health, http//www.health. gov.il/download/mental/annual2003/p2-12.pdf. 2 world health organization, mental health, suicide rates per 100,000 by country, year and sex, http//www.who.int/ mental_health/prevention/suicide//en/figures_web0604_ table.pdf 3 dr. dalia gilboa, chair of the inter-ministry committee for prevention of youth suicide, http//www.health.gov. il/pages/default.asp?maincat=10&catid=75 4 the white house office of national drug control policy (ondcp, drug policy information clearinghouse, fact sheet, march 2003. 198 from chaos to harmony 5 published june 27, 2006, http//www.ynet.co.il/ articles/0,7340,l-3267779,00.html. the full report is available at the u.n. web site, http//www.unodc.org/unodc/en/ wor

LAITMAN M KABBALAH REVEALED

so let s talk some more about phase four and how it works with the masach. after all, phase four is us, so if we understand how it works, we might learn something about ourselves. phase four, malchut, didn t just pop up out of nowhere. it evolved from phase three, which evolved from phase two, etc. similarly, abraham lincoln didn t just pop up as president. he grew from baby abe, to a child, to a youth, and to an adult who finally became president. but the preliminary phases don t disappear. without them, president lincoln would not have become president lincoln. the reason we can t see them is because the most developed level always dominates and overshadows the less developed. but the last, highest level, not only feels their existence within it, it works with these other levels. this is

ckly and enjoyably if we read it with the right software xthe wisdom of kabbalah. as above, so below if we draw a parallel between the earthly phases of the four basic phases of light, the still era corresponds to the root phase, the vegetative era corresponds to phase one, the animate era to phase two, the speaking era to phase three, and the spiritual era to phase four. planet earth s scorching youth lasted several billions of years. as it cooled, vegetative life appeared, reigning on the planet for many more millions of years. but just as the vegetative level on the spiritual pyramid is much narrower than the still level, the physical vegetative period was shorter than earth s inanimate period. after the completion of the vegetative phase came the animate period. as with the previous tw

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 98 between the worlds. this is our corrected state, and each person must reach it. each person can come to feel every item and element of every world. all that we need is a special, subtle sense, an ability to discern and to feel. even in this world, we discern considerable differences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new insights and discernments in us, eventually leading to the perception of the upper worlds. from the above we can understand why kabbalah contains all the teachings and sciences of this world. without proper explanations, we would be lost and think that kabbalah is a mystical teaching of wizardry and miracles. there are

the truth that the creator concealed from the philosophers--ramchal, the book of the war of moses, rule 15 rabbi eliahu the vilna gaon (1138-1204) our rabbi [the vilna gaon] engaged extensively in the study of the qualities of nature and the studies of the earth in order to attain the wisdom of the torah, to sanctify the name of god among the nations, and to bring the redemption closer. from his youth, he manifested wonders in all seven teachings. he also asked and commanded his disciples to study as much as possible of the seven earthly teachings, and that too was in order to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the

LAITMAN M THE KABBALAH EXPERIENCE

s you a way to live in the spiritual world while living in ours, where you feel, see and understand the direction of your personal growth and that of the whole of mankind. then you will see your life- past, present and future- in a more correct fashion and live more wisely. s h a m b a l a h q: i read in a book that in 1924, mrs. elena blavatsky entered the spiritual world in a body of a romanian youth. a: the meaning of entrance to spirituality is compatibility between inner attributes and desires, when the outside dressing can be anything, or nothing at all. in kabbalah, a body means desires. the only way to enter the spiritual world is to acquire a screen, which endows one with compatibility with the upper forces. only through that screen is it possible to be in a spiritual place, with

rld is to acquire a screen, which endows one with compatibility with the upper forces. only through that screen is it possible to be in a spiritual place, with spiritual forces, to be in equivalence of form with them, in contact with them, and to lead and bestow. t h e p h y s i c a l b o dy i s m e a n i n g l e s s h e r e. q: i read that mrs. blavatsky, who dressed in the body of that romanian youth, attained shambalah. shambalah, from the point of view of science (ernest moldshaft, is the gene pool of humanity. in it, there are explicit representatives of the spiritual world, including our biblical fathers. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 299 a: kabbalah is a science of an entirely different world, completely detached from our own. it is not tangent

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

piness and true prosperity. 615. the winding form of the staircase may be thought to indicate that evolution is always in the form of a spiral, not of a straight line. we are constantly coming round again to the kind of work and knowledge and duty that we have done before, but always at a higher level. so in successive incarnations on his human pilgrimage each man will go again through childhood, youth, maturity, ripening and fruitful age, but as he evolves each of these stages will be more perfect than it was before. 616. the spirals of evolution are still more far-reaching, so that the successive divisions of human life give us an epitome of the kingdoms of nature. the human embryo in the course of its growth takes on the appearance of each of the earlier kingdoms in succession; and besi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

its operation, and so we constantly misconceive and underrate it. 457. secondly, its method of working is cyclical. the soul of man grows by occupying a succession of bodies, each of which is born, grows slowly to maturity, lives its life, learns (or fails to learn) its lesson, and then dies. just so humanity grows by incarnating in a succession of races, each of which passes through its stage of youth, adolescence, full manhood and decay. often the period of decay seems sad, both with the man and with the race; often the student of history cannot but regret the passing of a once mighty and splendid civilization to make way for a savagery possibly more virile, but certainly in its youth coarser and cruder. 458. a flagrant example of that was the destruction of the gentle and beautiful civi

o find members enough to perform the ceremony(*gould. concise history, p. 223) the manningham letters also offer testimony that the rituals of speculative masonry belong to an earlier period than 1717. dr. manningham, deputy grand master of the grand lodge of england, writes in 1757 of: 599. one old brother of ninety, who i conversed with lately; this brother assures me he was made a mason in his youth, and has constantly frequented lodges, till rend red incapable by his advanc d age, and never heard, or knew, any other ceremonies or words, than those us d in general amongst us; such forms were deliver d to him, and those he has retain d(*ibid, p. 249) 600. this testimony is significant, for a mason ninety years old in 1757 would have been fifty years of age in 1717, so that if he was init

s constantly frequented lodges, till rend red incapable by his advanc d age, and never heard, or knew, any other ceremonies or words, than those us d in general amongst us; such forms were deliver d to him, and those he has retain d(*ibid, p. 249) 600. this testimony is significant, for a mason ninety years old in 1757 would have been fifty years of age in 1717, so that if he was initiated in his youth, our ceremonies must date at least from the last half of the seventeenth century. it will be remembered that the judgment of r. f. gould is precise upon this matter: 601. if we once get beyond or behind the year 1717, i.e, into the domain of ancient masonry, and again look back, the vista is perfectly illimitable, without a speck or shadow to break the continuity of view which is presented t

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

lovecraft (1890 1937, surrounded by his creations (fortean picture library) 44 charleroi case from the thinking of spare and kenneth grant (the latter was responsible for disseminating spare s writings, the esoteric order of dagon emerged in 1980. this group conjured the dark demons created by h. p. lovecraft. a more significant new group to grow out of the chaos base was thee temple ov psychick youth, founded in 1981 by the musician genesis p-orridge. see also crowley, aleister ;magic and magical groups for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. grant, kenneth. images and oracles of austin osman spare. london:muller, 1975. spare, austin osman. the focus of life: the mutterings of aaos. london:morland press, 1921. charle

urther reading: abyeta, suzanne, and james forest. relationship of role-playing games to self-reported criminal behavior. psychological reports 69 (1991. anderson, neil, and steve russo. the seduction of our children. eugene, or: harvest house, 1991. fannon, sean patrick. the fantasy role-playing gamer s bible. rocklin, ca: prima publishing, 1996. larson, bob. satanism. the seduction of america s youth. nashville, tn: thomas nelson, 1989. michaelsen, johanna. like lambs to the slaughter. eugene, or: harvest house, 1989. robie, joan hake. the truth about dungeons and dragons. lancaster, pa: starburst publishers, 1994. schick, lawrence. heroic worlds: a history and guide to role-playing games. amherst, ny: prometheus books, 1991. stackpole,michael. the truth about role-playing games. in shaw

nthony h.wilson, manager of joy division, described the band as gothic compared with mainstream popular music. the name stuck. another early goth was the english singer suzie sioux, siouxsie (founder of siouxsie and the banshees. sioux, originally a punk performer, was partially responsible for the influence of aleister crowley on the goth subculture through her friendship with temple of psychick youth founder genesis p-orridge. it remained for bauhaus, however, to define gothic music, which was booming in the early 1980s. this explosion in turn gave birth to new gothic groups, such as the misfits, dark theater, and the sisters of mercy. by the end of the decade, the subculture had spread across the industrialized world. specialized magazines emerged and non- goth groups such as kiss and i

t anton lavey referred to as the ninth satanic sin: lack of aesthetics. the oil opposes so-called pop culture, which it perceives as thinking for people rather than stimulating independent thought. in contrast, creativity promotes self-understanding and the sense of achievement that is the goal of satanic aestheticism. also, pop culture is seen as the single most destructive force influencing the youth of today, and therefore must be challenged in the hope that it may one day be destroyed. for further reading: the order of infernal light official website: http//www.infernal-light.org order of nine angles the order of the nine angles (ona) is a secretive british satanist group that acquired notoriety by openly advocating culling, namely human sacrifice. victims are not to be chosen randomly

cepted by police. the writer art lyons was said to have traced the authorship of this document to a san diego police cult expert. the letters read: wormwood 281 1. to bring about the covens, both black and white magic into one and have the arctress govern all accomplished; 2. to bring about personal debts causing discord and disharmony within families accomplished; 3. to remove or educate new age youth by: a. infiltrating boys /girls clubs and big sister/brother programs b. infiltrating schools, having prayers removed, having teachers teach about drugs, sex, freedoms c. instigating and promoting rebellion against parents and all authority d. promoting equal rights for youth accomplished; 4. to gain access to all people s backgrounds and vital information by: a. use of computers b. convenie

ed from the investigative experience of officer sandi gallant of the san francisco police department, who began to study the criminal aspects of occult activity long before it became popular. no typology is perfect, but i use this typology because it is simple and offers investigative insights. most practitioners fall into one of three categories, any of which can be practiced alone or in groups: youth subculture most teenagers involved in fantasy role-playing games, heavy metal music, or satanism and the occult are going through a stage of adolescent development and commit no significant crimes. the teenagers who have more serious problems are usually those from dysfunctional families or those who have poor communication within their families. these troubled teenagers turn to satanism and

x respondents a full two-thirds of the sample were single (though a few noted they were in long-term relationships and a few others that they were engaged, thirty-two were married; and twelve divorced or separated. thirty-one had children (eleven with one child, twelve with two children, seven with three children, and one with four children. this is not an unsurprising pattern, given the relative youth of satanists. most satanists are caucasian. two respondents were asian-american, three african-american, nine hispanic, and eleven noted that at least one of their ancestors was native american. two other respondents indicated that they were multiracial, one was turkish, and one was indian (south asian. everyone else was pure caucasian. this is also not surprising. demographic studies of oth

LIBER 777

lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of

the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy ring, two children wantonly and shamelessly embrace. line 31. an angel blowing a trumpet, adorned with a golden banner bearing a white cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked s

f these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. the hexagrams 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course

LIBER ALEPH

se fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation

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, so that he received me for his disciple in magick. and he was instant with me in his matter, and vehement, adjuring his gods that this (which i have myself here above declared unto thee) was the truth concerning the nature of woman. but i being but a youth, and headstrong, and being enraptured in love of women, and admiration of them, and worship, delighting in them eagerly, and learning constantly from them, nourished by the milk of heir mystery, as it should be for all true men, did resist angrily the doctrine of that most holy man of god. and because (as it was written) he was a vowed virgin from his birth, and had no commerce with any in t

LIBER ARCANORUM

, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glor

LIBER CCCXXXV ADONIS

you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city, and of the tigris winding far into the distance, where dim blue mountains rim the horizon [the doctor conducts his client to a lounge, where they sit. hermes. bring the old chian, hanuman [the negro goes to o

LIBER CCXLII AHA

oned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. liber ccxlii 18 all.as i offered half in jest, sceptic.was torn away from me. not without pain! they slew my child dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! h

LIBER CORDIS CINCTI SERPENTE

boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. liber cordis cincti serpente svb figvra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk o

LIBER CXCVII STORY OF SIR PALAMEDES

ocketh sir palamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king fs hall, whence he started out upon the ques

re the pennons red of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury .scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows liber cxcvii 42 his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed

woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! sir palamedes, the saracen knight 85 within thy proper bowels it sounds mighty and musical at need, as if a thirty couple hounds quested within thee, palamede! now, then, he grasps the desperate truth he hath toiled these many years to see, hath wasted strength, hath wasted youth. he was the beast; the beast was he! he rises from the cave of death, runs to the sea with shining face to know at last the bounteous breath, to taste the goodly gift of grace. ah! palamede, thou has mistook! thou art the butt of all confusion! not to be written in my book is this most drastic disillusion! so weak and ill was he, i doubt if he might hear the royal feast of laughter that came

e bites through his thin white lips.what hoofs are those? are they the quest? how still and blue the sky is! hush.god knows.god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king fs collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, sir palamedes, the saracen knight 9

one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense .praise god. quoth palamede .by this i attain the uttermost of bliss. god.s wounds! but that i never sought. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen. 92 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the

LIBER DCCCXI ENERGIZED ENTHUSIASM

at genius in the ordinary sense of the word has nearly always showed itself in the young. perhaps we should regard such cases as nicholas herman as cases of acquired genius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influence of a corrupted society. it is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with god. three years in the world, and he is a bank clerk or even a government official. only 10 liber dcccxi those who intuitively understand from early boyhood that they must stand out, and who have the incredible courage and endurance to do so in the face

LIBER ISRAFEL

id and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by t

LIBER LXVII THE SWORD OF SONG

. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in ag

whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed. all in christ.s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 660 666 670 675 680 685 690 695 700 poem does not treat of pal- ontology: nor of poet.s youth: nor of christian infamies. poet forced to mystic position. 20 the sword of song at the whole fabric.nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian bickerings where hate exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry

chts! and two is one and one is two .bother this nonsense! go on, do. my wandering thoughts you well recall! i focus logic.s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. so runs the premiss major plain; identical, the noble truth first of the buddha.s noble four! the premiss minor. i deplore these limitations of the mind i strain my eyes until they.re blind, and cannot pierce the awful veil* in memoriam. all is sorrow 270 275 280 285 290 295 300 305 bard is pleased with himself. poetee manifests a natural irritation. sabb

s of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. how easy to excite derision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in

m the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and f

is the supreme device of the creator for furthering human happiness (see .cashel byron.s pro-fession. for a similar, though more logical and better-worded, attack) coarse and violent language continues to disgrace lear.s follower; only gloucester, the unconscionable ass and villian of scene i, has a word to say in his defence. in scene iii. we have a taste of edgar.s quality. had this despicable youth the consciosness of innocence, or even common courage, he had surely stood to his trial. not he! he plays the coward.s part.and his disguise is not even decent. in scene iv. we are shown the heroic sisters in their painful task of restraining, always with the utmost gentleness of word and demeanour, the headstrong passions of the miserable king. lear, at first quiet in stating his fancied wr

as a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a b

LIBER MMCMXI NOTE ON GENESIS

ctive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in acti

LIBER THISHARB

rians and geographers, or by a personal visit, remembering (both to the credit of his memory and its discredit) that historians, geographers, and himself are alike fallible. but let him not trust his memory to assert its conclusions as fact, and act thereupon, without most adequate confirmation. 23. this process of checking his memory should be practised with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it

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

one, the son of odin and rind; he is bold in battle and an extremely fortunate shot. h this occurs in the catalog just after vidar, with whom vali is often paired, has been mentioned and before ull is listed. in his sigurdurdrapa, composed around 960 if the stanza is genuine, the icelandic skald kormak ogmundarson says that odin used magic (seid) on rind, presumably to beget vali. vali fs extreme youth and absence of grooming are described in virtually identical language in voluspa, stanzas 32.33, although the avenger is there just called gbaldr fs brother. h vali fs precocious age at the moment he takes vengeance finds its closest parallel in the story of thor fs duel with hrungnir, in which thor fs three-year-old (according to one manuscript, three-night-old) son comes along after the du

an encyclopedia on mythology, folklore, and legend. randomly looking at some entries, i found this on bragi: the god of eloquence and poetry, and the patron of skalds (poets) in norse mythology. he is regarded as a son of odin and frigg. runes were carved on his tongue and he inspired poetry in humans by letting them drink from the mead of poetry. bragi is married to idun, the goddess of eternal youth. oaths print and nonprint resources 339 were sworn over the bragarfull (cup of bragi, and drinks were taken from it in honor of a dead king. before a king ascended the throne, he drank from such a cup. there are no fewer than six errors in this paragraph (the lingual runes being the most spectacular, and this sad fact leads me to the major point that must be made about materials to be found

LOGOMACHY OF ZOS

iques and efforts. the body is the stuttering puppet of the mind, beginning as automatic and becoming autonomous. a transference. the puppet becomes the showman. there is a tendency towards theosophic paranoia and mental diarrhea such as "there is no law beyond. do what thou wilt. this backward conceit serves as the highest abstract of the occult equaled only by the bawdy, meaningless scribble of youth and evinces a great fear of responsibility. our own laws are arbitrary and may be broken but we do not escape the consequences of their violation. none is beyond good and evil, time or dimension, with their laws and limits. not one word, not one gesture, not one graph proves otherwise. all our integrations stem from our intro-extrovertive ability; a mental breathing. give, take and remake. h

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

nesis account of creation? one expects the creationist might say that he believes the bible is the literal word of god, or something to that effect. but what he answers is: just look at this country! note he does not refer to the world, but only the united states. he goes on to deplore the moral degeneration of the country, referring to such issues as widespread drug use and alienated, hedonistic youth. he and other creationists in the film feel that scientific evolution is the cause of this deplorable state; it is the enemy because it is a secular account of our origin that strips away spiritual meaning from our existence and fosters immorality. these concerns about the united states and its many social problems are understandable. but is evolution really the cause? or is evolution an eas

MACNULTY W KIRK KABBALAH AND FREEMASONRY

the grand lodge"27 he guided the craft with a firm hand until 1843. heretofore, the references to kabbalah have been peripheral. although kabbalah has been in the background, there is no evidence that any of the masons we have mentioned (except, perhaps, byrom) were serious students of the subject. now the situation is different. the duke of sussex was an unusual person. severely asthmatic in his youth, he was prevented from following the military career usually pursued by younger sons of the royal family. as a child, he had been raised in germany where the climate was thought to be more suitable for his delicate health. while there, he had received an excellent education; and he was known to be deeply religious. he was also a scholar with a very deep interest in judaism. in fact, he was a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es, was first presented, the great skeptic himself attended the play. during the performance, which caricatured him seated in a basket high in the air studying the sun, socrates rose calmly in his seat, the better to enable the athenian spectators to compare his own unprepossessing features with the grotesque mask worn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality that he named one of the most famous of his discourses the ph do. ph do was succeeded in his school by plisthenes, who in turn was followed by menedemus. of the doctrines of the elean sect little is known. menedemus is presumed to have bee

e cynics affirmed that those whose needs were fewest consequently approached closest to the divinities. being asked what he gained by a life of philosophy, antisthenes replied that he had learned how to converse with himself. diogenes of sinopis is remembered chiefly for the tub in the metroum which for many years served him as a home. the people of athens loved the beggar-philosopher, and when a youth in jest bored holes in the tub, the city presented diogenes with a new one and punished the youth. diogenes believed that nothing in life can be rightly accomplished without exercitation. he maintained that everything in the world belongs to the wise, a declaration which he proved by the following logic "all things belong to the gods; the gods are friends to wise persons; all things are comm

true in the midst of temptation, and, most of all, to view a worthy life as the most acceptable sacrifice to god, and his body as an altar sacred to the deity. sun worship played an important part in nearly all the early pagan mysteries. this indicates the probability of their atlantean origin, for the people of atlantis were sun worshipers. the solar deity was usually personified as a beautiful youth, with long golden hair to symbolize the rays of the sun. this golden sun god was slain by wicked ruffians, who personified the evil principle of the universe. by means of certain rituals and ceremonies, symbolic of purification and regeneration, this wonderful god of good was brought back to life and became the savior of his people. the secret processes whereby he was resurrected symbolized

. as jesus had a judas among his twelve disciples, so one of the twelve gods was false--loki, the personification of evil. loki caused h thr, the blind god of fate, to shoot balder with a mistletoe arrow. with the death of balder, light and joy vanished from the lives of the other deities. heartbroken, the gods gathered to find a method whereby they could resurrect this spirit of eternal life and youth. the result was the establishment of the mysteries. the odinic mysteries were given in underground crypts or caves, the chambers, nine in number, representing the nine worlds of the mysteries. the candidate seeking admission was assigned the task of raising balder from the dead. although he did not realize it, he himself played the part of balder. he called himself a wanderer; the caverns th

ee with her when she removed the body. atys remained three days in the tomb, rose upon a date corresponding with easter morn, and by this resurrection overcame death for all who were initiated into his mysteries "in the mysteries of the phrygians "says julius firmicus "which are called those of the mother of the gods, every year a pine tree is cut down and in the inside of the tree the image of a youth is tied in! in the mysteries of isis the trunk of a pine tree is cut: the middle of the trunk is nicely hollowed out; the idol of osiris made from those hollowed pieces is buried. in the mysteries of proserpine a tree cut is put together into the effigy and form of the virgin, and when it has been carried within the city it is mourned 40 nights, but the fortieth night it is burned (see sod

s. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing emerald. in its hand this mysterious being bore a winged rod, entwined with serpents. the aged initiator

he four gospels have their correlations in the movements, phases, or functions of the heavenly bodies. among other allegories borrowed by christianity from pagan antiquity is the story of the beautiful, blueeyed sun god, with his golden hair falling upon his shoulders, robed from head to foot in spotless white and carrying in his arms the lamb of god, symbolic of the vernal equinox. this handsome youth is a composite of apollo, osiris, orpheus, mithras, and bacchus, for he has certain characteristics in common with each of these pagan deities. the philosophers of greece and egypt divided the life of the sun during the year into four parts; therefore they symbolized the solar man by four different figures. when he was born in the winter solstice, the sun god was symbolized as a dependent in

MASTERING WITCHCRAFT

ury rosicrucianism of the hermetic order of the golden dawn, others to the experiments of the elizabethan magnus dr. john dee. to a witch, however, they are a direct representation of the four "castles" of pre-celtic lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and maturity; and north to earth and old age. witches sometimes refer to the north as the "abode of death" and the watchtower of the north is sometimes known as the "glass castle" glass is here symbolically analogous with unbreakable adamant, and this "land behind the north wind" refers to that vast abyss of death through which we all must pass before being reborn into the wor

, west, and north watchtowers as a prospective candidate for admission. at this point the charge of the goddess is made to the candidate by the high priestess. it is claimed to be traditional, and because of that, i shall quote it in full: listen to the words of the great mother, who was of old called among men artemis, astarte, dione, melusine, aphrodite, and many other names. at mine altars the youth of lacedaemon made due sacrifice. once a month and better it be when the moon is full, meet in some secret place and adore me, who am the queen of all magics. there assemble, and to those who would learn sorcery, i will teach things yet unknown. and you shall be free, and as a sign that you be really so, be naked in your rites, dance, sing, feast, make music and love. all in my praise, for i

MICHAEL FORD WITCHMOON

spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent s skin of azal ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is dodothe book of the witch moon by michael w. ford 2 2 the book of the witch moon is dedicated to hecate, the inspiration behind this grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible name, she who blesses and curses with a glance o mother of the bleeding moon, o bride of chaos and darkness born may the pages of this book reveal thy lunar splendor, when shadows envelop and open your eyes through he

interpreted as animalistic lust, resulting in the creation of psychic bonds between the individuals involved. countess elizabeth bathory (4) often would stick pins and cut the flesh of her young victims after beating them almost to the point of unconsciousness. blood baths would provide the countess with the ease of her own obsession with staying young and her subconscious desire for the blood of youth. one tale set in the northwest of england involved a vampiric spirit known as the nightstalker of croglin grange. a family moved into an abandoned home located right next to a very old graveyard. the young woman, who lived there with her brothers, retired to bed one evening. she glanced out of her window to notice two red eyes gleaming in the darkness, moving around gravestones and through t

r, who, in the likeness of a wolf, committed many murders, continuing this devilish practice twenty five years, killing and devouring men, women and children. who, for the same fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer

er a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nd gaels called their ancestral homes by a variety of names which have passeddown into the fairy folklore of later periods. in their legends we hear of finias, murias,gorias and falais, and of tir tairngire (the land of promise, of mag mell (the plainof happiness, tir fa tonn (land beneath the sea, of tir nam beo (the land of theliving, and of tir nan og (the land of the y oung, or of everlasting youth. as h. g.wells succinctly put it: there is magic in names and the mightiest among these words of magic is atlantisit is as ifthis vision of a lost culture touched the most hidden thoughts of our soul.visitation of beings from outside our solar system is not as farfetched as it might seemand is a possibility greeted by many top scientists, including albert einstein. carlsagan personally estim

own down through history as venues for all kinds ofrevolutionaries and malcontents (see daphne du mauriers jamaica inn. and the cultof hallucinogens has been growing stronger for generations. they still provide one ofthe best means of creating family dislocation and personal existential malaise. they grope in the dark without light, and him maketh them to stagger like a drunken man(job 12:25) the youth are especially vulnerable. drugs and perversions of every kind, are madeattractive and chic. the hard drugs that are taken by teens are also made available bythe elites and the modern dionysian cults they fund. every decade they provide someother bromide or toy to distract and befuddle the masses. and the masters have evencreated designer diseases to thin the herd. fabian elitist bertrand ru

y ratherrecently, have been extended the privilege of education by our imperious masters. itis a privilege that our pre-industrial forefathers were certainly not permitted to enjoy.the main reason why the underclass was extended the privilege of education was toprevent their uprising in the miasma of the postwar era. after the first world war, therewas great social unrest among the people and the youth in particular. this was felt inthe upper echelons. millions were dead and millions had suffered. cities were devas-tated and economies were shattered. the future was uncertain and the vision of thepast had changed forever. the comrade-less hero returned to find that little hadchanged when it came to daily existence (see or read, to serve them all my days,oh! what a lovely war, loneliness of

minious avoidance of the organic.their impassioned entreaties for restitution and reverence have largely gone unheeded.it is a sin to suppose that nature, endowed with perennial fertility by the creator of the uni-verse, is affected with barrenness, as though with some disease and it is unbecoming to aman of good judgement to believe that earth, to whose lot was assigned a divine and ever-lasting youth, and who is called the common mother of all things and is destined to bringthem forth continually, has grown old in mortal fashion. and, furthermore, i do not believethat such misfortunes come upon us as a result of the fury of the elements, but rather becauseof our own fault, for the matter of husbandry, which all the best of our ancestors had treatedwith the best of care, we have delivered

or hill of the serpents. brittany is one of theland masses originally part of the atlantean continent, mentioned in the ancient myths as lyonesse.finias, murias, gorias, and faliasnames of sunken islands in the gaelic tradition. there were also the mythical isles called:tir tairngire land of promisemag mell plain of happinesstir nam beo land of the livingtir nan og land of the young (everlasting youth)davidthis word is not a personal name. it come from davidum and refers to leader, commander, or gen-eral. appendix b: book abstracts188atlantis, alien visitation, and genetic manipulation osirisseems clearly to have been an approachable human figure of knowledge. perhaps one of the serpentinitiators that walked amongst the mortals. his sovereignty was challenged by set or seb. osiris is thes

igure of the serpent. in the western tradition it canbe found as used by the christ in the gospel of saint matthew (10:16, be ye therefore wise as ser-pents, and harmless as doves.in all mythological language the snake is also an emblem of immortality. its endless representationwith its tail in its mouth (ouroboros, and the constant renewal of its skin and vigor, enliven the sym-bols of continued youth and eternity. the serpent's reputation for positive medicinal and/or life-preserving qualities have also contributed tothe honors of the serpent as still seen by the employment of the caduceus [staff around which twosnakes are wrapped. to this very day, the hindus are taught that at the end of every universal manifes-tation (kalpa) all things are re-absorbed into deity during the interval be

e biblical magi? why has the role of women been reduced by patriarchal edifices?log on to www.taroscopes.com and visit the merchandise page for more information. also by michael tsarion432atlantis, alien visitation, and genetic manipulation subversive use of sacred symbolism in the media those who do not know what it means to be under psychic hypnsis,are already under it v ernon howardwhy are the youth of so delinquent? why do over 70% of the products webuy have names that mean nothing in english? what are the occult techniquesused by corporations and governments to manipulate and control the humanmind? in this so called age of entertainment are we owning our ownthoughts? how do we get back to being a symbol literate culture and personally find our own power symbols which bring us each bac

MICHAEL WYNN THE SOUL TRAVELERS

remarked about gabriel that it was he, at the behest of the god, that confused the languages and divided man into his many current sub-races. islam and the prophet mohammed are said to have been guided by the teachings of gabriel. it was the duty of arch-angel raphael to bind azazel (lucifer) and cast him from the garden of eden and into darkness. raphael physical description is one of a handsome youth, arrayed in purple robes. it is said that raphael is among the gentlest of spirits, especially compared to the other arch-angels. jesus christ [5.3] frequently equated with osiris, jesus christ is often spoke of a demon hunter and civilizer. with the story of osiris predating the story of jesus christ by more than a 1,000 years, how does one reconcile the timelines? it is, for me, easy; i su

MORALS AND DOGMA

andment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become inert. it is in this, as in a man's daily life. many great deeds are done in the small struggles of life. there

conceits, our worthless or ignoble purposes. especially it is necessary to shake off the love of worldly gain. with freedom comes the longing for worldly advancement. in that race men are ever falling, rising, running, and falling again. the lust for wealth and the abject dread of poverty delve the furrows on many a noble brow. the gambler grows old as he watches the chances. lawful hazard drives youth away before its time; and this youth draws heavy bills of exchange on age. men live, like the engines, at high pressure, a hundred years in a hundred months; the ledger becomes the bible, and the day-book the book of the morning prayer. hence flow overreachings and sharp practice, heartless traffic in which the capitalist buys profit with the lives of the laborers, speculations that coin a n

ct, they begin to differ. the great problem is to find guides who will not seek to be tyrants. this is needed even more in respect to the heart than the head. now, every man earns his special share of the produce of human labor, by an incessant scramble, by trickery and deceit. useful knowledge, honorably acquired, is too often used after a fashion not honest or reasonable, so that the studies of youth are far more noble than the practices of manhood. the labor of the farmer in his fields, the generous returns of the earth, the benignant and favoring skies, tend to make him earnest, provident, and grateful; the education of the market-place makes him querulous, crafty, envious, and an intolerable niggard. masonry seeks to be this beneficent, unambitious, disinterested guide; and it is the

. perhaps we _have_ done acts, that, in proportion to the temptation or provocation, were less excusable than his great crime. silent pity and sorrow for the victim should mingle with our detestation of the guilt. even the pirate who murders in cold blood on the high seas, is such a man as you or i might have been. orphanage in childhood, or base and dissolute and abandoned parents; an unfriended youth; evil companions; ignorance and want of moral cultivation; the temptations of sinful pleasure or grinding poverty; familiarity with vice; a scorned and blighted name; seared and crushed affections; desperate fortunes; these are steps that might have led any one among us to unfurl upon the high seas the bloody flag of universal defiance; to wage war with our kind; to live the life and die the

being created from nothing; and the contrast may well enkindle wonder and delight. it is a rill from the infinite, overflowing goodness; and from the moment when it first gushes up into the light, to that when it mingles with the ocean of eternity, that goodness attends it and ministers to it. it is a great and glorious gift. there is gladness in its infant voices; joy in the buoyant step of its youth; deep satisfaction in its strong maturity; and peace in its quiet age. there is good for the good; virtue for the faithful; and victory for the valiant. there is, even in this humble life, an infinity for those whose desires are boundless. there are blessings upon its birth; there is hope in its death; and eternity in its prospect. thus earth, which binds many in chains, is to the mason both

t the bodily infirmities of none. pursue not unrelentingly a conquered enemy. strive to acquire a good reputation. take counsel with wise men. the more one learns, the more he acquires the faculty of learning. knowledge is the most permanent wealth. as well be dumb as ignorant. the true use of knowledge is to distinguish good from evil. be not a subject of shame to thy parents. what one learns in youth endures like the engraving upon a rock. he is wise who knows himself. let thy books be thy best friends. when thou attainest an hundred years, cease to learn. wisdom is solidly planted, even on the shifting ocean. deceive no one, not even thine enemy. wisdom is a treasure that everywhere commands its value. speak mildly, even to the poor. it is sweeter to forgive than to take vengeance. gami

after night, when the cold rain falls, and there chances to be no room for them within; and hundreds of families are crowded into a single building, rife with horrors and teeming with foul air and pestilence; where men, women and children huddle together in their filth; all ages and all colors sleeping indiscriminately together; while, in a great, free, republican state, in the full vigor of its youth and strength, one person in every seventeen is a pauper receiving charity. how to deal with this apparently inevitable evil and mortal disease is by far the most important of all social problems. what is to be done with pauperism and over-supply of labor? how is the life of any country to last, when brutality and drunken semi-barbarism vote, and hold offices in their gift, and by fit represe

MOTTA MARCELO THE COMMENTARIES OF AL

ination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does (please remember this was written in the twenties; the magick of the beast has already operated many changes; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its transcendent importance as the vehicle of the true will and the first of the sheaths of the self. hitherto ou

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ybele. the people of crete adored her as the great mother, more especially in her signification as the sustainer of the vegetable world. seeing, however, that year by year, as winter appears, all her glory vanishes, her flowers fade, and her trees become leafless, they poetically expressed this process of nature under the figure of a lost love. she [19]was said to have been tenderly attached to a youth of remarkable beauty, named atys, who, to her grief and indignation, proved faithless to her. he was about to unite himself to a nymph called sagaris, when, in the midst of the wedding feast, the rage of the incensed goddess suddenly burst forth upon all present. a panic seized the assembled guests, and atys, becoming afflicted with temporary madness, fled to the mountains and destroyed hims

age of the incensed goddess suddenly burst forth upon all present. a panic seized the assembled guests, and atys, becoming afflicted with temporary madness, fled to the mountains and destroyed himself. cybele, moved with sorrow and regret, instituted a yearly mourning for his loss, when her priests, the corybantes, with their usual noisy accompaniments, marched into the mountains to seek the lost youth. having discovered him[6] they gave full vent to their ecstatic delight by indulging in the most violent gesticulations, dancing, shouting, and, at the same time, wounding and gashing themselves in a frightful manner. ops. in rome the greek rhea was identified with ops, the goddess of plenty, the wife of saturn, who had a variety of appellations. she was called magna-mater, mater-deorum, ber

om mortal view. it was supposed that this mysterious region, which even a bird could not reach, extended beyond the clouds right into aether, the realm of the immortal gods. the poets describe this ethereal atmosphere as page 27 bright, glistening, and refreshing, exercising a peculiar, gladdening influence over the minds and hearts of those privileged beings permitted to share its delights. here youth never ages, and the passing years leave no traces on its favoured inhabitants. on the cloud-capped summit of olympus was the palace of [28]zeus and hera, of burnished gold, chased silver, and gleaming ivory. lower down were the homes of the other gods, which, though less commanding in position and size, were yet similar to that of zeus in design and workmanship, all being the work of the div

40 she furiously attacked her and dragged off her nuptial attire. her delight on discovering the deception was so great that a [41]reconciliation took place, and, committing the image to the flames, with joyful laughter she seated herself in its place and returned to olympus. hera was the mother of ares (mars, hephastus, hebe, and eileithyia. ares was the god of war; hephastus, of fire; hebe, of youth; and eileithyia presided over the birth of mortals. hera dearly loved greece, and indeed always watched over and protected greek interests, her beloved and favourite cities being argos, samos, sparta, and mycena. page 41 page 42 her principal temples were at argos and samos. from a remote period she was greatly venerated at olympia, and her temple there, which stood in the altis or sacred gr

he looks the embodiment of strength, grandeur, and majesty; whilst her broad shoulders and small hips give her a slightly masculine appearance. when represented as the war-goddess she appears clad in armour, with a helmet on her head, from which waves a large plume; she carries the agis on her arm, and in her hand a golden staff, which possessed the property of endowing her chosen favourites with youth and dignity. athene was universally worshipped throughout greece, but was regarded with special veneration by the athenians, she being the guardian deity of athens. her most celebrated temple was the parthenon, which stood on the [47]acropolis at athens, and contained her world-renowned statue by phidias, which ranks second only to that of zeus by the same great artist. this colossal statue

e confers, demeter presented triptolemus with her chariot drawn by winged dragons, and, giving him some grains of corn, desired him to page 60 journey through the world, teaching mankind the arts of agriculture and husbandry. page 61 page 62 demeter exercised great severity towards those who incurred her displeasure. we find examples of this in the stories of stellio and eresicthon. stellio was a youth who ridiculed the goddess for the eagerness with which she was eating a bowl of porridge, when weary and faint in the vain search for her daughter. resolved that he should never again have an opportunity of thus offending, she angrily threw into his face the remainder of the food, and changed him into a spotted lizard. eresicthon, son of triopas, had drawn upon himself the anger of demeter b

which settled in italy, and from which arose the city of rome. as a mother aphrodite claims our sympathy for the tenderness she exhibits towards her children. homer tells us in his iliad, how, when aneas was wounded in battle, she came to his assistance, regardless of personal danger, and was herself severely wounded in attempting to save his life [59] aphrodite was tenderly attached to a lovely youth, called adonis, whose exquisite beauty has become proverbial. he was a motherless babe, and aphrodite, taking pity on him, placed him in a chest and intrusted him to the care of persephone, who became so fond of the beautiful youth that she refused to part with him. zeus, being appealed to by the rival foster-mothers, decided that adonis should spend four months of every year with persephone

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ury* the theory is based on the notion that the leaders of manicheism, the quintessential gnostic sect, joined forces to wage all-out war against the catholic church. because rome was the center of the church's strength that flowed out in all directions, the manicheans resolved to make it the headquarters of their apostles. during this time, the church's monasteries were bringing up the flower of youth and educating citizens in the arts. hence, the necessity for the manicheans to feign a fervent piety and devote themselves to the monastic profession, where, through teaching, they could win the credit and authority of both nobles and craftsmen and converts to their sect. the manicheans did not hesitate to set their hearts on the builders associations as being the most likely to play into th

d in 1726 by a famous partisan of the stuarts, lord derwentwater, about whom we will earn more. another scottish lodge worth mentioning is the famous lodge of aubigny, established on august 12, 1735, in the castle of the same name owned by the duke of richmond, lennox, and aubigny, who had recently inherited his estate from his grandmother, louise de keroualle, the duchess of portsmouth.10 in her youth, louise renee de penancoet de keroualle had been considered the most beautiful woman in france. to serve king louis xiv with the sole weapons she possessed, her beauty and taste for intrigue, she left france for the court of london, where she became the mistress of charles ii, who made her duchess of portsmouth. in her older years, she had become a deeply bigoted catholic. repenting of her p

PHILIP NEIL MYTHS LEGENDS EXPLAINED

that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he traveled beyond the ends of the earth to find him and on his way back found a plant that returned youth to the old. but as he stopped to drink at a pool one day, a snake ate the plant, which is why snakes shed their skins and become young again, but men still age and die. two episodes in the life of gilgamesh this is an impression from a seal that dates from between 2340 and 2180 bce. on the left, it appears to show gilgamesh and enkidu killing the monster humbaba; on the right, gilgamesh is b

ahura mazda sun emblem this glazed brick relief from the sixth or fifth century bce was found at susa in iran. it shows the winged sun emblem of ahura mazda placed above two winged sphinxes, who appear to be standing guard. ahura mazda ahura mazda (also known as ohrmazd) was the culmination of zurvan s desire. he is an all-knowing creator whose plans for a perfect world are frustrated by ahriman. youth this figure is a representation of youth. all men are born good, although ahura mazda allows them to choose between good and evil. it is said that the earth is happiest where one of the faithful is standing. at the end of time (see box opposite, those who die as children will be reborn at the age of 15. ahura mazda and ahriman 21 sacrifice of a thousand years the god zurvan, a unified, andro

rding to their acts and consciences. the bridge is wide for the faithful, but narrow as a needle for the sinner. the birth of ahura mazda and ahriman this silver plaque from luristan, from the eighth century bce, shows the twins, ahura mazda and ahriman, emerging from the body of zurvan, the supreme god and personification of time. on either side stand figures representing the three stages of man youth, maturity, and old age. mithra mithra was a persian god who became widely venerated in the west, especially in the roman empire, as mithras. he was said to be the son of ahura mazda one of the seven divinities created by ahura mazda to oppose the demons created by ahriman. he was a god of order; but in the need to maintain order, became a god of war and warriors. he was seen as a more approa

the first goddess, and bore the race of titans by her son uranus. the titans, led by cronos (saturn, seized power from uranus; and in turn were defeated by their own children, led by cronos son zeus. after the defeat of the titans, zeus and his brothers poseidon and hades drew lots for the governance of the sky, the sea, and the underworld. eros eros, the god of love, represented as a child or a youth, is usually said to be aphrodite s son. he is shown here as winged cherub, carrying his arrows of desire. aphrodite aphrodite (see pp. 26 27, the goddess of sexual love, was born from the foam after cronos cast his father s genitals into the sea. she had power over everyone except hestia, athena, and artemis. poseidon poseidon was the god of the sea. he is shown here astride a fish, carrying

erforming 12 impossible tasks. when he went to olympus he married zeus daughter hebe. hermes hermes was the messenger of the gods and zeus son by maia, daughter of the titan atlas. he is wearing his winged hat and carrying his herald s staff, the caduceus. ganymede ganymede was a young prince of troy; zeus was so overwhelmed by his beauty that he descended in eagle form and snatched the beautiful youth to be his cup-bearer on olympus. hera, queen of the gods hera was zeus wife and sister. in one account it was she, not her mother rhea, who saved zeus from being swallowed by their father cronos (see above. she was the goddess of marriage, and many of the stories about her centre on her jealousy of zeus many affairs. saturn by francisco de goya (1746 1828) apollo apollo (see pp. 38 39) and h

entally wounded by heracles, was doomed to an eternity of suffering and wished to die. prometheus prometheus gave humankind the gift of thought, and the secrets of many skills, including how to navigate and how to tell the time. chariot of the sun helios (later identified with apollo) drove the sun across the sky in his chariot each day; once he allowed his son phaethon to take his place, but the youth was unable to control the horses of the sun. the earth would have been destroyed by fire had not zeus struck phaethon down with a thunderbolt. goddess of wisdom athena passed on her knowledge and wisdom to prometheus, who shared it with humankind. according to one myth, prometheus had assisted at athena s birth from zeus head, although other sources name the god hephaestus (vulcan. sickness

abused the gods friendship and was condemned to stand chin-deep in water that he could never drink (thus forever tantalized; and sisyphus, deceitful and disobedient, who was forced to roll a heavy rock uphill for eternity every time it neared the top, the rock rolled back down. the underworld cerberus by william blake (1757 1827) aphrodite and adonis 32 aphrodite and adonis adonis was a beautiful youth with whom the goddesses aphrodite (roman venus) and persephone (proserpine, see pp. 28 29) fell in love. he died as a result of their quarrels, killed at the request of persephone (who wanted to keep adonis in the underworld with her forever) by ares (mars, aphrodite s jealous lover, who was disguised as a boar. adonis was the son of cinyras, king of paphos in cyprus, and his daughter smyrna

PROMETHEUS

wers, which grew on twin stalks a cubit high, were of the colour of korykian saffron, while the root looked like flesh that has just been cut, and the juice like the dark sap of a mountain oak. to make the ointment, medea, clothed in black, in the gloom of night, had drawn off this juice in a caspian shell after bathing in seven perennial streams and calling seven times on brimo [hekate, nurse of youth, brimo, night-wanderer of the underworld, queen of the dead. the dark earth shook and rumbled underneath the titan root when it was cut, and prometheus himself groaned in the anguish of his soul. argonautica 3.844f it [akhaia in greece] is a land ringed by lofty mountains, rich in sheep and pasture, and the birthplace of prometheus son, the good deukalion, who was the first man to found citi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and reason for judging them favorably, whereas prior to the flood, the identical reason was given for judging them as guilty, as is written "and hashem saw that the evil of man was great on earth, and that all the inclinations of his heart were only evil all day l

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

mordial days.29 the verse gand abraham was old, having come into days h occurs after sarah died, when isaac was already 37. nonetheless, the torah stresses how abraham and sarah were (already) old when isaac was born. the zohar interprets the phrase ghaving come into days h to mean ginto the primordial days that always renew [a person] like the eagle, h30 alluding to the verse, g[g-d] renews your youth like an eagle. h31 the gprimordial days h are the six lower sefirot of atik yomin (corresponding to the six days of creation. since atik yomin corresponds to delight, the source of life, an influx from this level renews a person fs youth. indeed, after this verse and the ensuing story of isaac fs marriage to rebecca, the torah recounts how abraham married again and fathered eight more sons [

he re feim to the eggs of the lice, h7 that he causes the rain to fall, makes the dew blossom, makes the wind blow, gprovides for the needs of every living thing, h8 and so on ad infinitum? the re feim is a large bison-like animal. the image is that g-d provides for all creatures, from the greatest to the least. besides which, our sages stated in reference to the verse gmention not the sins of my youth, h9 that since g-d created the world, he has been making and fixing delicacies and worlds to bestow upon the righteous in the world to come. they offered a parable [to illustrate this] of a king who prepared a great feast and invited the notables of his capital to it, but they were too few to eat the whole meal. so he invited the middle class of people, but they were still too few. so in the

o he invited the middle class of people, but they were still too few. so in the end he invited the whole city, great and small, so as not to waste the feast he had 4 bamidbar rabbah 3; vayikra rabbah 1; midrash shmuel 5. 5 exodus 20:11. 6 genesis 2:2. 7 avodah zarah 3b. 8 psalms 145:16. 9 psalms 25:7. the arizal on parashat vayeitzei 149 prepared. thus king david said, gmention not the sins of my youth and my transgressions, for the sake of your goodness, o g-d, h so that there be [enough] people to benefit from it.10 even if we assume that this matron, being a non-jew, did not know this, and rabbi yosi did not wish to tell her this as an answer because she might not have believed in the world to come, there are numerous examples [of things g-d is doing] in this world, as we have said. thi

rl, this is because yesod copulates on three levels. the first is above, in the world of atzilut, as it is written, gthese are the generations of jacob: joseph. h gjacob h is an appellation of tiferet of atzilut; gjoseph h of yesod of atzilut. this verse thus describes the coupling of yesod at the level of atzilut. the second is [alluded to in the continuation of the above citation: gand he was a youth, h referring to when [yesod of atzilut] becomes vested in the gyouth, h i.e, the world of yetzirah, and copulates with its feminine counterpart [i.e, malchut] of yetzirah, or when it descends and copulates at the level of asiyah, at which the forces of evil are able to exist. yetzirah is emotion-consciousness, i.e, that of an immature youth. since in asiyah the dominant consciousness is that

) must also ascend to the israelites f court on these festivals. therefore the obligation [of the pilgrimage] on these festivals is dependent on the legs, and for this reason lame and blind people are exempt, as mentioned in the talmud, based on the expression gleg-festivals h (regalim).11 even a minor who can make the trip on foot must be educated to do so. for he personifies z feir anpin in its youth, as jacob, which is only in the form of a vav. at this stage, too, we must draw down light from the legs of that level. gjacob h is the name of the immature version of the partzuf of z feir anpin. nonetheless, these levels are still only courtyards, gexternal houses, h12 for only unto such levels can the soul ascend, as mentioned in the zohar, on the verse, gwho can ascend [god fs mountain]

l level of communication. the ignored party will feel as if the other person has gturned his back h to him, regardless of whether he his physically facing him or not. thus, in the imagery of kabbalah, when two partzufim couple, they are said to be either gface to face, h gface to back, h gback to face, h or gback to back. h the initial state is that of being back to back, since the orientation of youth is self-centeredness; other people are perceived mainly as objects through which one reaches his own, selfish ends. maturity is the broadening of perspective that encompasses the other fs perspective; this is the state of being face to face. the numerical value of ephod is identical to that of the two divine names havayah adni. the coupling of these two names is the coupling between z feir a

wool that abel offered as a sacrifice, as our sages said. the gholy ancient one h is the term used in the book of daniel to refer to the vision identified in kabbalah as that of arich anpin. in contrast, the gwool h of z feir anpin is black as a raven.15 it is only the upper [i.e, facial] beard and head hair that turns white when he grows old. he then emulates the supernal grandfather. but in his youth, his hair is black; his hair turns white only in his old age, as he approaches arich anpin, whose yesod produces [z feir anpin] fs intellect. as z feir anpin matures, he ascends in spiritual level and approaches arich anpin. arich anpin is called the ggrandfather h of z feir anpin, whose father and mother are, of course, abba and ima. but the lower [i.e, pubic] beard of z feir anpin always r

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

et has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth

f the nameless one, representing the seed and its germ, not yet differentiated into life, therefore incapable of definition. the scorpion is the emblem of ruthless destruction; the snake is the mixed and deceptive nature, serving alike for good and evil; the eagle is the higher and divine nature, yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said-"thy youth shall be renewed like the eagles" great indeed, and many are the mysteries of this terrible key. 2nd ad. and hiereus show phil. fhe figure of typhon. hiereus this drawing represents the symbolic figure of typhon, the destroyer. the eleven circles represent the eleven averse sephiroth. he stands upon earth and ocean, his head lost in the clouds, a colossal image of evil and destruction. the b

sis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction of these mysteries into mediaeval europe has thus been handed down to us. in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth he accompanied a certain brother p. a. l on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of <217> the order which was called in the hebrew tongue "damkar (13bf, that is "the blood of the lamb" there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then s

hold 357 her ornaments are blue and orange. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black bordered with blue <121> harparkrat: he formulates in the centre of the hall between hegemon and the altar, where he sits or stands on a lotus, facing east. his face and body are translucent emerald green. he has blue eyes, and a curl of blue hair, denoting youth, comes round his face on the right side. he wears the double crown, red and white. his collar is yellow and blue; his waist cloth is yellow and blue with a mauve girdle, whence depends a lion's tail. his lotus has leaves alternately blue and yellowland rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. omoo-sathan. typhon, apophis, set. the evil

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

ius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the liturgy of the church of swedenborg, could a church of the illuminated possess a liturgy. with this period of fiery abstractions and impassioned warfare of words there must be connected also the philosophic reign of julian, called the apostate because in his youth he made unwilling profession of christianity. everyone is aware that julian had the misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental

ade use of in the gospel the kingdom of god. to provide a fixed point as a fulcrum for human activity is to solve the problem of archimedes, by realizing the use of his famous lever. this it is which was accomplished by the great initiators who have electrified the world, and they could not have done so except by means of the great and incommunicable secret. however, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. so also moses saw to it that all those who had known egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the gre

appeals to all in its doctrine and can adapt itself to all the religion which is hierarchic and cyclic, having allegories and images for children, an exalted philosophy for grown men, sublime hopes and sweet consolations for the old. the primeval sages, when seeking the first of causes, behold good and evil in the world. they considered shadow and light; they compared winter with spring, age with youth, life with death, and their conclusion was this: the first cause is beneficent and severe; it gives and takes away life. then are there two contrary principles, the one good and the other evil, exclaimed the disciples of manes. no, the two principles of universal equilibrium are not contrary, although contrasted in appearance, for a singular wisdom opposes one to another. good is on the righ

also michael, gabriel, samael, anael, raphael, zachariel and orifiel. these governing potencies of souls shared human life during successive periods, which astrologers measured by the revolutions of the corresponding planets. but kabalistic astrology must not be confounded with that which is called judicial. we will explain this distinction. infancy is dedicated to the sun, childhood to the moon, youth to mars and venus, manhood to mercury, ripe age to jupiter, and old age to saturn. now, humanity in general subsists under laws of development analogous to those of individual life. on this basis trithemius establishes his prophetic 36 the doctrine of transcendental magic key of the seven spirits, to which we shall refer subsequently; by means thereof, observing the analogical proportions of

we have now to concern ourselves with the tarot from the kabalistic point of view, and have already indicated the occult source of the name. this hieroglyphic book is composed of a kabalistic alphabet and of a wheel or circle of four decades, distinguished by four symbolical and typical figures, each having for its radius a scale of four progressive figures, which represent humanity: man, woman, youth, child master, mistress, knight, esquire. the twenty-two figures of the alphabet represent, in the first place, the thirteen dogmas, and secondly, the nine beliefs authorized by that jewish religion which is so strong and so firmly established on highest reason. here follows the religious and kabalistic key of the tarot, formulated in technical verses after the mode of the ancient lawgivers:

f the ancients attributed nothing to chance, they read the answers of providence in the oracles of the tarot, which were called theraph or theraphim by the hebrews, as the erudite kabalist gaffarel, one of the magicians employed by cardinal richelieu, was the first to perceive. as to the court-cards, a final couplet will suffice to explain them: king, queen, knight, esquire. the married pair, the youth, the child, the race; thy path by these to unity retrace. at the end of the ritual we shall provide further details, together with full documents, concerning the marvellous book of the tarot, of all books the most primitive, the key of prophecies and dogmas, in a word, the inspiration of inspired works, a fact which has remained unperceived, not only by the science of court de gebelin but by

t is known that he practised evocations and that in this art he was surpassed only by the illuminated schroepffer. it is said also that he boasted of his power in binding sympathies, and that he claimed to be in possession of the secret of the great work; but that which rendered him still more famous was a certain elixir of life, which immediately restored to the aged the strength and vitality of youth. the basis of this composition was malvoisie wine, and it was obtained by distilling the sperm of certain animals with the sap of certain plants. we are in possession of the recipe, but our reasons for withholding it will be understood readily. 73 xv y p black magic samael auxiliator we approach the mystery of black magic. we are about to confront, even in his own sanctuary, the black god of

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

h always and wearies never? every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest. that queen is old as time, but her skeleton is concealed in the wreckage of women's beauty, which she abstracts from their youth and love. her skull is adorned with lifeless tresses that are not her own. spoliator of crowned heads, she is embellished with the plunder of queens, from the star-begemmed hair of berenice to that-white, but not with age-which the executioner sheared from the brow of marie antoinette. her livid and frozen body is clothed in faded garments and tattered winding-sheets. her bony hands, covered

mplete the revelation of this arcanum and to expose its practice. death is a phantom of ignorance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. old age is the beginning of regeneration; it is the labour of renewing life; and the ancients represented the mystery we term death by the fountain of youth, which was entered in decrepitude and left in new childhood. the body is a garment of the soul. when this garment is worn out completely, or seriously and irreparably rent, it is abandoned and never rejoined. but when it is removed by some accident without being worn out or destroyed, it can, in certain cases, be reassumed, either by our own efforts or by the assistance of a stronger and mor

mourners, saying: gthe girl is not dead but sleeping. h then, in the presence only of the father, mother and the three disciples, that is to say, in a perfect circle of confidence and desire, he took the child's hand, drew her suddenly up and cried to her: gyoung girl, i say to thee, arise! h the undecided soul, doubtless in the immediate vicinity of the body, and possibly regretting its extreme youth and beauty, was surprised by the accents of that voice which was heard by her father and mother, trembling with hope and on their knees; it returned into the body; the maiden opened her eyes, rose up and the master commanded immediately that food should be given her, so that the functions of life might begin a new cycle of absorption and regeneration. the history of eliseus raising up the da

operation; find lastly, in the egyptian planisphere, the names and figures of the genii to which these stars belong. a good example of the planisphere will be found in the atlas to the great work of dupuis. you will learn in this manner the fortunate and unfortunate signs enter into the name of the person, and what is their influence; whether in childhood, which is the name traced at the east; in youth, which is the name traced at the south; in mature age, which is the name at the west; in decline, which is the name at the north; or finally, during the whole life, obtained from the stars which enter into the entire number formed by the addition of letters and stars. this astrological operation is simple, easy and calls for few calculations; it connects with the highest antiquity and belong

hanges, failings. hieroglyph, a tower struck by lightning, probably that of babel. two persons, doubtless nimrod and his false prophet or minister, are precipitated from the summit of the ruins. one of the personages in his fall reproduces perfectly the letter ayin. p heaven of the soul, outpourings of thought, moral influence of idea on form, immortality. hieroglyph, the blazing star and eternal youth. we have described this symbol previously. x the elements, the visible world, reflected light, material forms, symbolism. hieroglyph, the moon, dew, a crab rising in the water towards land, a dog and wolf barking at the moon and chained to the base of two towers, a path lost in the horizon and sprinkled with blood. q composites, the head, apex, prince of heaven. hieroglyph, a radiant sun and

RUBY TABLET OF SET

s the "last man" leading to a "succession of several martial centuries that have no equal in history. we have entered the classical age of war on the largest scale, the age of scientific war with popular national support" looking ahead he sees "signs of the next (20th) century: the entrance of russia into culture. a grandiose goal. the proximity of barbarism. awakening of the arts, magnanimity of youth, and fantastic madness" the philosophy of marx the european industrial revolution, which created the conditions conducive to the onslaught of modern capitalist/labor/socialist developments, began in england at the start of the 19th century. the move towards industrialization spread to belgium as a consequence of english investments in that country, and france and germany experienced their ma

ication with parents, carelessness, and irrationality. life's appearance as "meaningless" stems basically from man's materialistic concept of himself. if his innermost nature were merely biological, complete fulfillment of his appetites and the acquiring of wealth would satisfy his longing for happiness. since they do not, an atmosphere of hopelessness is enveloping our generation, especially our youth. happiness love and compassion are spiritual faculties that during centuries of neglect and misunderstanding have withered and grown weak. unless they are nursed back to health, man will despair of life and eventually throw it away in a mass suicide by nuclear destruction. but how can we care for what we no longer comprehend? modern science, admirable in its achievements on a material plane

from the investigative experience of officer sandi gallant of the san francisco police department, who began to study the criminal aspects of occult activity long before it became popular. no typology is perfect, but i use this typology because it is simple and offers investigative insights. most practitioners fall into one of three categories, any of which can be practiced alone or in groups: 1. youth subculture- most teenagers involved in fantasy role-playing games, heavy metal music, or satanism and the occult are going through a stage of adolescent development and commit no significant crimes. the teenagers who have more serious problems are usually those from dysfunctional families or those who have poor communication within their families. these troubled teenagers turn to satanism an

m. he has written about it in his books the temple in man and the temple of man (his magnum opus. the former has recently been translated into english; the latter has not. his wife, isha, exemplified his philosophical discoveries in two fictional works, her bak and her bak, disciple, using them to explain egyptian thought in an entirely new way [we're only looking at her bak] the book relates the youth of an inquisitive boy; he asks penetrating, soul-searching, philosophic questions of his peers, superiors, and the gods. because of this, he attracts the attention of the sage, who brings him into the service of the chief artisan in order that her bak learn the essential principle behind each artisan's craft (joiner, carpenter, potter, painter, etc, called the neter. as defined by de lubicz

t he was one of the prominent magistri of his day as is evidenced in his works and writings. his journey through life began on october 2, 1869 ce and ended on january 30, xliv a.h. his accomplishments were legendary even in his own day and the crowds gathered for his funeral rites were massive. once he wrote of god that he had seen the noblest of attributes ascribed to god, but that he had in his youth chosen the word "truth" to define the essential element of godhood. he had said that god is truth "but" he added about insights of 1929 ce..i advanced another step. now i see, truth is god. for even atheists do not doubt the necessity for the power of truth. in their passion for discovering the truth, the atheists have not hesitated to deny the existence of god, and, from this point of view

interested in the words and use of "nine" and "deceiver" while i could "read into" the words quite a bit, none of it feels right- yet. the young entity could symbolize the rebirth [so to speak] of the neters through us, and that there will be nine original [paut neter] or "company of gods" winged creatures could imply the pure forms which are unmanifest. maybe we are indicated by the green-robed youth. a magician is supposed to acquire a bisexual nature as a quality- not necessarily as sexual attraction. the horns or crescent probably represent duality. as for the color of hair? the desert? the quote you offered somehow reminds me of the passage in the satanic rituals: classification: v4- a17.22- 3 author: linda reynolds iii, alexandra sarris iii date: july 29, xiii html revision: septemb

rs after death in another and different bodily form" such a doctrine goes a long way toward dispelling the fear of not-being, in that it refutes oblivion as the final chapter of our individual books; its appeal is alluring enough to minds already conditioned to a greater or lesser degree by what descartes saw as the uncertainty brought about by accepting the beliefs and authorities encountered in youth and then later coming to suspect error and prejudice to be resident within those beliefs. the root problem facing us is the "how" of continuation, not the first mind-framed question of whether it is actually possible. our long habit of living and doing magic indisposes us to one day no longer indulging in those challenges and pleasures, and while magicians do not generally give way to fear o

SALMANRUSHDIE THESATANICVERSES

n faster, as though the greater labour would indicate the greater love. when he saw his father at night, the knotted veins bulging in his neck and at his temples, ismail najmuddin would understand how much the older man had resented him, and how important it was for the father to defeat the son and regain, thereby, his usurped primacy in the affections of his dead wife. once he realized this, the youth eased off, but his father's zeal remained unrelenting, and pretty soon he was getting promotion, no longer a mere runner but one of the organizing muqaddams. when gibreel was nineteen, najmuddin senior became a member of the lunch-runners' guild, the bombay tiffin carriers' association, and when gibreel was twenty, his father was dead, stopped in his tracks by a stroke that almost blew him a

l" the babasaheb exploded "why do you do it to me" mrs. mhatre burst into tears "but you are everything to me" she wept "you are my father, my lover, my baby too. you are my lord and my suckling child. if i displease you then i have no life" babasaheb mhatre, accepting defeat, swallowed the tablespoon of malt. he was a kindly man, which he disguised with insults and noise. to console the orphaned youth he would speak to him, in the blue office, about the philosophy of rebirth, convincing him that his parents were already being scheduled for re-entry somewhere, unless of course their lives had been so holy that they had attained the final grace. so it was mhatre who started farishta off on the whole reincarnation business, and not just reincarnation. the babasaheb was an amateur psychic, a

e, but set the servants to putting blackout curtains over all the windows instead. that night, for the last time, saladin chamchawala played his old role of doorman, dressed up in an english dinner-jacket, and when the guests came- the same old guests, dusted with the grey powders of age but otherwise the same- they bestowed upon him the same old pats and kisses, the nostalgic benedictions of his youth "look how grown" they were saying "just a darling, what to say" they were all trying to hide their fear of the war _danger of air-raids, the radio said, and when they ruffled saladin's hair their hands were a little too shaky, or alternatively a little too rough. late that evening the sirens sang and the guests ran for cover, hiding under beds, in cupboards, anywhere. nasreen chamchawala fou

ith your unbelief. mister, you've got a nerve" and finally, the treason of zeenat vakil "come off it, salad" she said, moving to sit on the arm of the chesterfield next to the old man "why be such a sourpuss? you're no angel, baby, and these people seem to have worked things out okay" saladin's mouth opened and shut. changez patted zeeny on the knee "he came to accuse, dear. he came to avenge his youth, but we have turned the tables and he is confused. now we must let him have his chance, and you must referee. i will not be sentenced by him, but i will accept the worst from you _the bastard. old bastard. he wanted me off-balance, and here l am, knocked sideways. i won't speak, why should i, not like this, the humiliation "there was" said saladin chamcha "a wallet of pounds, and there was a

competition, after which the seven best verses will be nailed up on the walls of the house of the black stone. the poets are getting into shape for their big day; abu simbel laughs at minstrels singing vicious satires, vitriolic odes commissioned by one chief against another, by one tribe against its neighbour. and nods in recognition as one of the poets falls into step beside him, a sharp narrow youth with frenzied fingers. this young lampoonist already has the most feared tongue in all jahilia, but to abu simbel he is almost deferential "why so preoccupied, grandee? if you were not losing your hair i'd tell you to let it down" abu simbel grins his sloping grin "such a reputation" he muses "such fame, even before your milk-teeth have fallen out. look out or we'll have to draw those teeth

e an echo resounding faintly through that house of remembrances and yearnings; then falling silent _as the grave- once as a girl on battle hill, she was fond of recounting, always in the same time--polished words- once as a solitary child, i found myself, quite suddenly and with no sense of strangeness, in the middle of a war. longbows, maces, pikes. the flaxen-saxon boys, cut down in their sweet youth. harold arroweye and william with his mouth full of sand. yes, always the gift, the phantom-sight- the story of the day on which the child rosa had seen a vision of the battle of hastings had become, for the old woman, one of the defining landmarks of her being, though it had been told so often that nobody, not even the teller, could confidently swear that it was true _i long for them someti

. this one however is not great, and poor "enough" jumpy held both arms above his head, grinning without really wanting to "i surrender" for three days after that, in spite of all the efforts of mr. sufyan, mrs. sufyan, their daughters mishal and anahita, and the lawyer hanif johnson, jumpy joshi was not really himself "more a dumpy than a jumpy" as sufyan said. he went about his business, at the youth clubs, at the offices of the film co-operative to which he belonged, and in the streets, distributing leaflets, selling certain newspapers, hanging out; but his step was heavy as he went his way. then, on the fourth evening, the telephone rang behind the counter of the shaandaar caf "mr. jamshed joshi" anahita sufyan carolled, doing her imitation of an upper--class english accent "will mr. j

SATANGEL

25 demonic legions. demon king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of a child. speaks of all sciences, and writes poetry. told solomon he hoped to return to the 7th throne. phosphoros (greek, the morning star. a naked and winged youth, child of eos and helios. in latin he is lucifer. picullus (old prussian pickuls, meaning devil. god of the underworld, later a prince of hell. proserpine originally the greek queen of the underworld, in christianised diabolist tradition she is queen of she demons. puck, pukje, pukis (english, norwegian, baltic. a kind of goblin or evil spirit. purson (goetia, 29th spirit. formerly of the or

SATANIC BIBLE

eighteen he left the circus and joined a carnival. there he became assistant to a magician, learned hypnosis, and studied more about the occult. it was a curious combination. on the one side he was working in an atmosphere of life at its rawest level- of earthy music; the smell of wild animals and sawdust; acts in which a second of missed timing meant accident or death; performances that demanded youth and strength, and shed those who grew old like last year's clothes; a world of physical excitement that had magical attractions. on the other side, he was working with magic in the dark side of the human brain. perhaps the strange combination influenced the way he began to view humanity as he played organ for carnival sideshows "on saturday night" lavey recalled in one of our long talks "i w

devils as animals, but also show his need to sacrifice the original animal gods and demote them to his devils. at the time of the reformation, in the sixteenth century, the alchemist, dr. johann faustus, discovered a method of summoning a demon- mephistopheles- from hell and making a pact with him. he signed a contract in blood to turn his soul over to mephistopheles in return for the feeling of youth, and at once became young. when the time came for faustus to die, he retired to his room and was blown to bits as though his laboratory had exploded. this story is a protest of the times (the sixteenth century) against science, chemistry, and magic. to the satanist, it is unnecessary to sell your soul to the devil or make a pact with satan. this threat was devised by christianity to terroriz

1st. originally, all hallows' eve was one of the great fire festivals of britain at the time of the druids. in scotland it was associated with the time when the spirits of the dead, the demons, witches, and sorcerers were unusually active and propitious. paradoxically, all hallows' eve was also the night when young people performed magical rituals to determine their future marriage partners. the youth of the villages carried on with much merry-making and sensual revelry, but the older people took great care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power that night. the solstices and equinoxes are also celebrated as holidays, as they herald the first day of the seasons. the difference between a solstice and an equinox is a semantic one definin

SCHEM HA MEPHORESH

etragrammaton make haste for my help. 29th angel name: rayayel sign: sagittarius planet: saturn degree: 20 25 meaning: expectation. psalm 54:4: behold, elohim helpeth me, and tetragrammaton is with them who uphold my soul. 14 30th angel name: evamel sign: sagittarius planet: saturn degree: 25 30 meaning: patience. psalm 71:5: for thou art my hope, 0 tetragrammaton: 0 adonai, my confidence from my youth. 31st angel name: lekabel sign: capricorn planet: jupiter degree: 0 5 meaning: teacher. psalm 71:16: i will go in strength 0 tetragrammaton; 0 adonai, i will make mention of thy righteousness even of thine only. 32nd angel name: vesheriah sign: capricorn planet: jupiter degree: 5 10 meaning upright. psalm 33:4: for upright is tetragrammaton of the word, and all his works are in truth. 15 33r

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of nazareth jesus was a jewish teacher and healer from the first century ce. although jesus is accepted as an actual historical figure, there is little known about him outside the stories found in the bible. according to the bible, jesus was born in a stable in the town of bethlehem, near jerusalem, to a young woman named mary and a carpenter named joseph. little is known of jesus s childhood or youth. according to the bible, at age twelve he was taken on a trip to jerusalem and became separated from his parents for a time. he was finally found in the temple, where he was listening to and questioning jewish scholars. by his late twenties jesus began his teaching near his hometown of nazareth in northern palestine. he traveled all over galilee, gathering disciples (persons who accept and a

near the top to the servants at the bottom. among the most popular daoist gods are the ba xian, or the eight immortals, as well as xi wang-mu, mu gong, and zao-jun. the eight immortals are symbols of good fortune. they are based on actual historical persons. only one of the ba xian is a woman. each represents a different condition of life, including masculinity and femininity, wealth and poverty, youth and old age, and nobility and the common man. cao guojin: during the song dynasty cao fled to live in shame as a hermit after his brother became a murderer. he then met lu dongbin, who taught him how to become an immortal. han xianzi: he lived during the tang dynasty. han is known for his temper and for his supernatural abilities. he received immortality after falling from a peach tree. he x

these movements value the balance between masculine and world religions: almanac 383 neo-paganism feminine that such religions provide or they value the promotion of feminine deities over masculine ones. in elevating goddesses, neo-pagans tend to see the goddess in three aspects, represented by the waxing moon, the full moon, and the waning moon. the waxing (or growing) moon is the goddess in her youth and vitality. she is the maiden whose sexuality is just emerging. the mother, represented by the full moon, symbolizes nurturing, procreation, and feminine power. the crone, represented by the waning moon, symbolizes wisdom and experience. it is the crone who guides humans toward death and the afterlife. wicca wicca is one of the most prominent neo-pagan religions, and one that elevates the

esmond mpilo tutu becomes the archbishop of cape town, south africa. he continues his efforts to gain civil rights for south africa s black population. 1989 the dalai lama wins the nobel peace prize for his work on behalf of his homeland, tibet, which has been under chinese control since 1950. 1994 malidoma patrice some publishes his autobiography, of water and the spirit. in it, he describes his youth as a member of the dagara tribe in west africa. world religions: biographies xvii timeline of events world religions biographies volume 1 michael j. o neal and j. sydney jones neil schlager and jayne weisblatt, editors abraham born: c. 2050 bce ur, mesopotamia died: c. 1950 bce hebron, canaan religious leader i will make you into a great nation and i will bless you. and all the peoples on ea

the sunna, or practices of muhammad himself. the murder of ali in 661 is one of the major events in islamic history. known as the lion of god and commander of the faithful to both branches of islam, ali is honored by pilgrimages to his shrine 17 in najaf, iraq. muslims view ali as a great man of learning. his speeches, letters, and sayings are gathered in his nahjul belagha( peak of eloquence. a youth in muhammad s household ali was born in mecca, part of modern-day saudi arabia, in about 600 ce. the shi a muslims say that his name comes from one of the ninety-nine names of god, al-ali, meaning the exalted. he was the son of abu ta lib, a member of the banu hashim clan. this was one of the twelve major clans of the quraysh tribe, which was the most influential in mecca. the quraysh owned

ung boy aristotle most likely studied biology and anatomy. the family later moved to the neighboring province of macedonia, a powerful district in greece, and nicomachus soon won an appointment as court physician to the king, amyntas iii. it is not known if aristotle accompanied his father to pella, the capital city of macedonia, but it is clear from historical records that he became friends as a youth with the king s son, philip (382 336 bce, who later became king philip ii of macedon. aristotle s life changed greatly when he was ten. his father died, and his mother passed away not long after. he was put into the care of his uncle, proxenus, who saw to the youngster s further education in the humanities. aristotle studied greek, rhetoric (the study of the use of language, and poetry. he h

he son of a well-respected nobleman who held a position at the court of the shah (ruler) of persia, fath- ali shah (1762 1834. his father was mirza abbas nuri, better known as mirza buzurg, and his mother s name was khadijih khanum. the nuri family traced its heritage back to a ruling family of persia in the seventh century. nuri grew up in a wealthy household and was a sensitive and welleducated youth. according to his biographers, he began demonstrating an interest in spiritual matters at an early age. one story relates that while viewing a puppet show he was struck by how temporary and 41 short life is, because when the show came to an end, all the puppets were quickly packed into a trunk and taken away. like other young men of the persian upper class, nuri was trained in horsemanship

SEPHER HA BAHIR

does not want to be any place but in the north. if it remained the south until it learned the routes of the south, how could it lead others astray? it would have to stay there for [several] days until it learned, and then it could not cause people to sin. it therefore is always in the north, to the left. this is the meaning of the verse (genesis 8:21, for the urge of man s heart is evil from his youth. it is evil from his youth, and it does not incline [in any direction] other than the left, for it is already accustomed to be there. it is regarding this that the blessed holy one said to israel (exodus 15:26, if you listen to the voice of the lord your god, and do what is upright in his eyes, and give ear to his commandments and not to the commandments of the evil urge and keep all his dec

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

small child playing in that same road they would immediately know that an accident is possible. if the adept removes the child from the road, there is little possibility of the auto running over the child. to extend this chain of events, let's suppose that the saved child grows up to be a great leader who in his turn saves the world from disaster. therefore, should another brother, sister or ken-youth be in danger, you should make every effort to render aid and assistance. the cleansing getting your head on straight is one of the most difficult lessons to grasp, because it first requires a much greater personal awareness or introspection. later, it requires mastering the fine points of a discipline similar in nature to that of the marshal arts. it also involves greater self control and a

SIFRA DETZNIYUTHA

iftly with three hundred and seventy leaps, leaps over the mountains, skips over the hills, as it is written: leaping over the mountains, skipping over the hills.159 its tail is in its mouth, in its teeth. he is pierced through on two sides, when it moves, the body is transformed into three directions.160 it is written: and chanokh walked with elohim.161 and it is written: give instruction to the youth (rin, nar),162 the face al (li ynp),163 his way. to the youth, that is well known. with elohim and not with the lord hvhy. and he was not. in the name this (hz, zeh).164 for elohim had taken him.165 to be called by his name. there are three houses of judgments that are four, four houses of judgments that are above, four below, thus it is written: you shall do not-evil in judgment, in meteyar

same tree, the jiva moans, bewildered by his impotence, but when he beholds the other, the lord worshipped by all and his glory, he then becomes free from grief. 158 seven lower sefiroth, see zohar i: 31a and 186a, also zohar hadash 3a. 159 song of songs 2:8. 160 three columns. the tantras speak of three gunas (qualities--sattva, rajas, and tamas. 161 torah b reshith 5:24. 162 proverbs 22:6. the youth is metatron. see books of enoch; job32:6; zohar i: 223b, 37b. 163 ol (li, lit. upon, name of vast face. 164 zeh (hz, lit. this. 165 torah b reshith 5:24. 26 166 torah vayiqrah 19:35. 167 see torah b reshith 32:32. 168 we find this phrase in sanskrit, neti, neti, referring to the process of discrimination between the real and the unreal used in vast face yoga, called jnana yoga in sanskrit. 1

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

looking round for some such man, my thoughts rested upon you. afar from our turbulent cabals; from the ignoble jealousy and the sordid strife which degrade and acerbate the ambition of genius, in your roman home, you have lived amidst all that is loveliest and least perishable in the past, and contributed with the noblest aims, and in the purest spirit, to the mighty heirlooms of the future. your youth has been devoted to toil, that your manhood may be consecrated to fame: a fame unsullied by one desire of gold. you have escaped the two worst perils that beset the artist in our time and land, the debasing tendencies of commerce, and the angry rivalries of competition. you have not wrought your marble for the market, you have not been tempted, by the praises which our vicious criticism has

urs his delicacy, not his affectation. your heart resembles him even more than your genius: you have the same noble enthusiasm for your sublime profession; the same lofty freedom from envy, and the spirit that depreciates; the same generous desire not to war with but to serve artists in your art; aiding, strengthening, advising, elevating the timidity of inexperience, and the vague aspirations of youth. by the intuition of a kindred mind, you have equalled the learning of winckelman, and the plastic poetry of goethe, in the intimate comprehension of the antique. each work of yours, rightly studied, is in itself a criticism, illustrating the sublime secrets of the grecian art, which, without the servility of plagiarism, you have contributed to revive amongst us; in you we behold its three g

w that, without some gleams of the supernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man; the other, zanoni, the pupil of mejnour, the representative of an ideal life in its utmost perfection, possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity to enjoy and to love, and, as a necessity of that love, to sorrow and despair. by his love for viola zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the cares and anxieties of humanity; and this degradation is completed by the birth of a child. finally, he gives up the li

er; the vivid pictures of the reign of terror in paris, closing with the downfall of robespierre and his satellites; and perhaps, above all, the thrilling scene where zanoni leaves viola asleep in prison when his guards call him to execution, and she, unconscious of the terrible sacrifice, but awaking and missing him, has a vision of the procession to the guillotine, with zanoni there, radiant in youth and beauty, followed by the sudden vanishing of the headsman, the horror, and the "welcome" of her loved one to heaven in a myriad of melodies from the choral hosts above "zanoni" was originally published by saunders and otley, london, in three volumes 12mo, in 1842. a translation into french, made by m. sheldon under the direction of p. lorain, was published in paris in the "bibliotheque de

as shakespeare among poets is the cremona among instruments. nevertheless, he had composed other pieces of larger ambition and wider accomplishment, and chief of these, his precious, his unpurchased, his unpublished, his unpublishable and imperishable opera of the "siren" this great work had been the dream of his boyhood, the mistress of his manhood; in advancing age "it stood beside him like his youth" vainly had he struggled to place it before the world. even bland, unjealous paisiello, maestro di capella, shook his gentle head when the musician favoured him with a specimen of one of his most thrilling scenas. and yet, paisiello, though that music differs from all durante taught thee to emulate, there may but patience, gaetano pisani! bide thy time, and keep thy violin in tune! strange a

who, by the way, was a roman catholic, taught her betimes to pray. but then, to counteract all these acquisitions, the strange habits of pisani, and the incessant watch and care which he required from his wife, often left the child alone with an old nurse, who, to be sure, loved her dearly, but who was in no way calculated to instruct her. dame gionetta was every inch italian and neapolitan. her youth had been all love, and her age was all superstition. she was garrulous, fond, a gossip. now she would prattle to the girl of cavaliers and princes at her feet, and now she would freeze her blood with tales and legends, perhaps as old as greek or etrurian fable, of demon and vampire, of the dances round the great walnut-tree at benevento, and the haunting spell of the evil eye. all this helpe

e musician than the music, a being for whom you could imagine that some fate was reserved, less of actual life than the romance which, to eyes that can see, and hearts that can feel, glides ever along with the actual life, stream by stream, to the dark ocean. and therefore it seemed not strange that viola herself, even in childhood, and yet more as she bloomed into the sweet seriousness of virgin youth, should fancy her life ordained for a lot, whether of bliss or woe, that should accord with the romance and reverie which made the atmosphere she breathed. frequently she would climb through the thickets that clothed the neighbouring grotto of posilipo, the mighty work of the old cimmerians, and, seated by the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no po

SIR WALLIS BUDGE EGYPTIAN MAGIC

f the chapter reads-"o my father, my brother, my mother isis, i am unswathed, and i see. i am one of those who are unswathed and who see the god seb" this amulet is very rare, and appears to have been the expression of beliefs which grew up in the period of the xxvith dynasty, about b.c. 550. 8. the amulet of the papyrus sceptre, this amulet was intended to give the deceased vigour and renewal of youth; it was made of mother-of-emerald, or of light green or blue porcelain, and, when the words of the clixth chapter of the book of the dead had been recited over it, it was placed on his neck on the day of the funeral. in the xxvith dynasty and later it seems as if the amulet represented the power of isis, who derived it from her father, the husband of renenet, the goddess of abundant harvests

f a series of demons and monsters and animals which have both mythological and magical importance. many of these are accompanied by texts containing magical formula, p. 148 magical names, and mythological allusions. in the principal scene we see horus, or harpocrates, standing upon two crocodiles; on his brow is the uraeus, and he wears on the right side of his head the lock of hair emblematic of youth. in his hands he grasps serpents, a lion, and an antelope, and it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat, 1 with human hands and arms (2) horus-ra, hawk-headed, and wearing the sun's disk and uraeus, and standing on a serpent coiled up (3) osiris, i

(4) the goddess isis standing upon a serpent coiled up (5) the goddess nekhebet, in the form of a vulture, standing upon a papyrus sceptre. on his left are-(1) an utchat with human hands and arms (2) a papyrus standard with plumes and menats 2 (3) the god thoth standing upon a serpent coiled up (4) the goddess uatchet, in the form of a serpent, standing upon a papyrus sceptre. now horus typifies youth and strength and the rising sun, and the head above him. is probably intended to represent that of ra (or bes) as an old man; the allusion here is clearly to the god who "is old at eventide and who becomes young again" the utchats and the figures of the gods symbolize the solar powers and the deities p. 149 clippus of horus (see metternichstele, ed. golenischeff, plate 1) p. 151 who are mast

it shall nevermore depart from him. on the conclusion of the. ceremonies which concern the head the deceased has the power to go in among the holy and perfect spirits, his name is exalted among men, the denizens of heaven receive his soul, the beings of the underworld bow down before his body, the dwellers upon earth adore him, and the p. 190 inhabitants of the funeral mountain renew for him his youth. besides these things, anubis and horus make perfect his bandages, and the god thoth protects his members by his words of magical power; and he himself has learned the magical formula which are necessary to make his path straight in the underworld, and also the proper way in which to utter them. all these benefits were secured for him by the use of bandages and unguents which possess both ma

SOLOMON

and he answered "i beseech you king, i have an only-born son, and he insults and beats me openly, and plucks out the hair of my head, and threatens me with a painful death. therefore i beseech you avenge me. 111. and i solomon, on hearing this, felt compunction as i looked at his old age; and i bade the child be brought to me. and when he was brought i questioned him whether it were true. and the youth said "i was not so filled with madness as to strike my father with my hand. be kind to me, o king. for i have not dared to commit such impiety, poor wretch that i am" but i solomon on hearing this from the youth, exhorted the old man to reflect on the matter, and accept his son's apology. however, he would not, but said he would rather let him die. and as the old man would not yield, i was a

th madness as to strike my father with my hand. be kind to me, o king. for i have not dared to commit such impiety, poor wretch that i am" but i solomon on hearing this from the youth, exhorted the old man to reflect on the matter, and accept his son's apology. however, he would not, but said he would rather let him die. and as the old man would not yield, i was about to pronounce sentence on the youth, when i saw ornias the demon laughing. i was very angry at the demon's laughing in my presence; and i ordered my men to remove the other parties, and bring forward ornias before my tribunal. and when he was brought before me, i said to him "accursed one, why didst thou look at me and laugh" and the demon answered "prithee, king, it was not because of thee i laughed, but because of this ill-s

on laughing. i was very angry at the demon's laughing in my presence; and i ordered my men to remove the other parties, and bring forward ornias before my tribunal. and when he was brought before me, i said to him "accursed one, why didst thou look at me and laugh" and the demon answered "prithee, king, it was not because of thee i laughed, but because of this ill-starred old man and the wretched youth, his son. for after three days his son will die untimely; and lo, the old man desires to foully make away with him" 112. but i solomon, having heard this, said to the demon "is that true that thou speakest" and he answered "it is true; o king" and i, on hearing that, bade them remove the demon, and that they should again bring before me the old man with his son. i bade them [40] make friends

arefully on the camel and bring it me hither. and if on the way it offer thee gold or silver or treasure in return for letting it go, see that thou be not persuaded. but arrange without using oath to release it. and then if it point out to the places where are gold or silver, mark the places and seal them with this seal. and bring the demon to me. and now depart, and fare thee well" 120. then the youth did as was bidden him. and he ordered his camel, and laid on it a flask, and set off into arabia. and the men of that region would not believe that he would be able to catch the evil spirit. and when it was dawn, the servant stood before the spirit's blast, and laid the flask on the ground, and the finger-ring on the mouth of the flask. and the demon blew through the middle of the finger-rin

t's blast, and laid the flask on the ground, and the finger-ring on the mouth of the flask. and the demon blew through the middle of the finger-ring into the mouth of the flask, and going in blew out the flask. but the man promptly stood up to it and drew tight with his hand the mouth of the flask, in the name of the lord god of saba th. and the demon remained within the flask. and after that the youth remained in that land three days to make trial. and the spirit no longer blew against that city. and all the arabs knew that he had safely shut in the spirit. 121. then the youth fastened the flask on the camel, and the arabs sent him forth on his way with much honour and precious gifts, praising and magnifying the god of israel. but the youth brought in the bag and laid it in the middle of

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

bare the essence of transitoriness in the sharpest terms conceivable. such a characterization can only have come about because he was contrasting the transitory with the eternal. nor could the characterization have been extended to include human beings unless heraclitus had seen into their inner nature. yet he does include humanity under this characterization: life and death, waking and sleeping, youth and age are the same. this changes into that, and that into this.24 the saying connotes full cognition of the illusory nature of the lower personality. still more radical is his saying: both life and death are to be found in our living, and in our dying.25 what does this signify if not that a preference for life over death shows that we are only judging from the standpoint of the transitory?

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

eg! that could take hours, if you know what i mean. gs: yes, but do it, you know, if you could just outline it for us. sv: yeah. i mean, i was born in the group, i was born in germany, and came to the us very young. i basically went through all the training that the group. all members of the group do undergo training to various degrees, depending on the role. by the time i was a teenager, i was a youth leader, and by the time i was 22, i became the youngest member of leadership council in san diego county. at that time i was a head trainer. i was the sixth trainer and eventually moved up to the second position. gs: mm hm. sv: when i was twelve, i had mentioned with you the ceremony at the vatican. gs: right. sv..that they really do make all leadership in the group undergo at some point. gs

a little boy was placed in the center of the table and drugged. i think he was drugged, because he was very quiet. he didn't move or say anything. gs: this was a little three or four-year-old boy, right? sv: yes. yeah. yeah. gs: then they continued to do a child sacrifice. sv: yes, they did. yes. i told you about that before. yeah. gs: now afterwards, quite, what an unbelievable experience for a youth, a 12- year-old. what went through your mind when that happened? sv: i was terrified! i mean, i was absolutely horrified. i. i. i. i can't describe the terror you feel when you go through something like that. gs: and do you remember the words they were saying as this was going on? sv (pause) the man was in scarlet- he was speaking in latin. and basically he was saying "please accept the sacr

was speaking in latin. and basically he was saying "please accept the sacrifice on this day" and then he said "this sacrifice will seal the ceremony" and then he did it. again, i was so terrified that (sighs) have you ever been in a situation where your heart's racing, but you can't do anything? you're just kind of sitting there, and you're kind of fading in and out? gs: well, i can remember as a youth being frightened, but i don't think i've ever. sv (crosstalk) no. all right. gs. had anything quite like what you've had. sv: imagine your heart rate going up to about 220. you can't move. you're kind of shaking, but you're trying not to show it. gs: mm hm. sv: it was horrible. actually, i keep thinking inside "i can't wait 'till it's over. i can't wait" you don't say this, but inside you're

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

ull the living heavens down and from its shards build a monument to your own sweet indulgence. and with these others in the devil's fane, you will so cause the heads of men to reel and spin, you will fill them with desire. and so we dedicate your life to love, to passion, to indulgence, and to satan and the way of darkness, fane. hail zeena! hail satan! a generation mesmerized recently, countless youth have been brought into satan's kingdom through movies, tv cartoons, video games, comic books, and other means. the harry potter witchcraft books have initiated many into the darkest elements of hellishness. occult fantasy movies (star wars, jedi, etc) have erased any conception of absolutes and have increasingly brought youth into satanic philosophies. the end result is an entire generation

donald rumsfeld and afghani leader karzai prominently display their masonic grip (newsweek, may 12, 2003, p. 32) secret handshakes of the illuminati 151 152 codex magica this display ad was run in the jerusalem post newspaper in november 1994 palestinian president mahmoud abbas with israeli prime minister ariel sharon. both men are masons. freemason shimon peres, who was educated by jesuits as a youth in poland and was the prime minister of israel and that nation's minister of foreign affairs, is being welcomed to the council on foreign relations, based in new york's harold pratt house, by its chairman of the board, fellow illuminist, peter g. peterson. pat robertson meets with red chinese premier zhu rongji in 1998. the 700 club host has invested millions of dollars in red china and supp

, 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 x that has occult significance. euston asks about all the usages of x "are these just strange coincidences, some type of mind control trigger, or a subliminal conditioning of some kind" good question. another friend, kathy creek, wrote and

ents the sigil (hand sign) of his order. vintras gained a large following in the 1830s and 1840s by declaring the coming of a dark prince, a god on earth who would rule and reign. hand on heart 321 a chief rabbi in ottoman turkey (from the book, the lost messiah: in search of the mystical rabbi sabbatai sevi, by john freely (woodstock and new york: the overlook press, 2001) aleister crowley, as a youth, in his occult regalia. crowley, whose books were the basis later for anton lavey, founder of the church of satan and michael aquino, founder of the temple of set. crowley also inspired l. ron hubbard, founder of scientology. an elderly man who is chief dervish of the sufi moslem sect and a young boy who is a dervish in training in the early 1900s (from the book, the lost messiah: in search

ne of the student art exhibits on display at a local high school. many of the exhibits were on occult subjects. the meaning of the triangle within the circle superimposed over the body of the person, lying in a fetal position on a surface of red, most likely symbolizes man's servitude and enslavement to the solar deity, whom masons call the great architect of the universe. christian medallion for youth from hawaii advertised in christian contemporary music magazine. 390 codex magica this issue of the royal arch mason magazine (summer 1990) featured the seal of the general grand council of cryptic masons international, which is designed in the form of a triangle within a circle. this cover of the royal arch mason magazine pays tribute to their "most worshipful brother harry s. truman (truma

THE BOOK OF PLEASURE

human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of allbeneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. 46 47 48 note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition o

ealization or "i" by an emotion that allows the lightning assimilation of what is perceived. this emotion is immoral in that it allows free association of knowledge without the accessories of belief. its condition is, therefore, ignorance of "i am" and "i am not" with absent-mindedness as believing. its most excellent state is the "neither-neither" the free or atmospheric "i" you remember in your youth the thought "that this world is a curious place" in the emotion when you felt "why" as to whether this life is a reasonable development? what was the cause of this and of your summarily dismissing it from your mind? again the feeling that the most commonplace object is magnificently strange and the vague emotion of co-relation between the incompatible (exhaustive arguments often see this, bu

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. t

oblems of being in the navy, is that in the course of time, references, and source material get lost. the following is my version of a ritual that i first read, sometime before 1996, in circle network news. i regret that i do not know the name of the original author. invocation of the lord& lady maiden bring thy flowers, mother bring thy child, grandmother bring thy wisdom, dana, hail and welcome youth bring thy swiftness, father bring thy strength, grandfather bring thy guidance, cernunnos, hail and welcome lord& lady, enter this circle in peace, make an altar of my body, and grant me wisdom& guidance as i perform my rites. calling the quarters, is done while standing in the goddess posture. the wording for this sample ritual, has been taken from the invocation scene of the craft. facing

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h, conceit, and hypocrisy. even ornamented royal chariots wear out. so too the body reaches old age. but the dhamma of the good grows not old. thus do the good reveal it among the good. the buddha s advice to all those who wish to rise above the karmic laws of death and rebirth is to live a contemplative, religious life: men who have not led a religious life and have not laid up treasure in their youth, perish like old herons in a lake without fish. men who have not led a religious life and have not laid up treasure in their youth lie like wornout bows, sighing after the past (dhammapada 155:56) the counsel of the buddha is quite similar to the words of jesus in matthew 6:19 21 when he admonished those who would follow him not to expend their energies accumulating treasures on earth where

hing, 1994. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. head, joseph, and s. l. cranston. reincarnation: an east-west anthology. wheaton, ill: quest books, 1968. mcdannell, colleen, and bernard lang. heaven: a history. new york: vintage books, 1990. hinduism the bhagavad-gita, the holy text of the hindus, observes that as the dweller in the body experiences childhood, youth, old age, so passes he on to another body. in 2:19 25, the holy book declares that a man who regards himself as a slayer, or another who thinks he is the slain, are both ignorant: 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 46 afterlife mysteries reincarnation is not taught in any of the mainstream christian churches, and most denominations conde

lid and that he found nothing to retract or to alter in his original findings. in 1871, home married for the second time, and once again his wife, julie de gloumeline, came from a wealthy russian family. he ceased giving mediumistic demonstrations for the public or for science during the 1870s, and on june 12, 1886, daniel dunglas home died from the tuberculosis that had first assailed him in his youth. home remains one of the most remarkable figures of the nineteenth century, and if one of the most respected scientists of that era is to be believed, he was one of the most amazing spirit mediums who ever lived. although home was accused many times of fraudulent mediumism, in 1907 the respected psychical researcher hereward carrington stressed in his book the physical phenomenon of spiritua

s (1809 1865) election to the presidency, cleveland s plain dealer dealt the president-elect some harsh criticism for having consulted spooks. lincoln s honest reply was that the only falsehood in the story was that the half of it has not been told. the article does not begin to tell of the wonderful things i have witnessed. lincoln made no secret of having consulted backwoods granny women in his youth, and once he moved to washington, d.c, he invited some of the most noted mediums of the day to conduct seances in the white house. lincoln had received a strong spiritual heritage from his mother, and he had been reared in an atmosphere in which one did not reject advice from the other side. although lincoln never became dependent upon mediums to guide his administration, he was by no means

poke to spirits of the deceased and to angelic beings. according to his constant dialogues with such entities, he said that the spirit world was comprised of a number of concentric spheres, each with its own density and inhabitants. the existence of the spirits was quite similar to that of earth, with houses, trees, parks, schools, and so forth. those who died of disease or old age regained their youth and health in the spirit world. everyone who arrived on those ethereal planes after death rested for a few days before regaining full consciousness. because on earth it takes a man and a woman to form a complete human unit, marriage continues to exist as a spiritual union on the other side. there is no such thing as hell or eternal punishment. those spirits who find themselves in a hellish p

ws. on sunday mornings he had an extra job playing the organ for an evangelist who conducted revival meetings in a large tent on the neighboring lot. in the 1950s, lavey became a san francisco police department crime scene photographer, but he maintained the same fascination for magic that had driven him to perform as a stage mentalist, hypnotist, and magician in the carnivals and circuses of his youth, and he soon included a widening circle of devotees in his magic circle discussion group. in the late 1960s, when he founded the first church of satan, lavey became immediately popular in the media, often allowing reporters to attend certain rituals that he conducted over the living altar of a woman s naked body in his church, the famous black house, said to have been a brothel. then in a su

onal rate. the death of george adamski on april 12, 1965, by no means stilled the heated controversy which had always swirled around the prolific and articulate founder of the flying saucer movement, for his followers quickly resurrected him. in the book scoriton mystery (1967) by eileen buckle, a contactee named ernest bryant claims to have met three spacemen on april 24, 1965, one of whom was a youth named yamski, whose extraterrestrial body already housed the spirit of george adamski. often those men and women who join ufo cults are, by their own admission, individuals who have become disillusioned with existing religious institutions and dissatisfied by the manner in which the political establishment is dealing with social and economic injustices. as in the accounts of the prophets and

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l and unexplained with her husband brad. her continual studies in alternative medicine and therapies led to the 1992 official creation of the office of alternative medicine under the institutes of health, education and welfare in bethesda, maryland. both steigers have served as consultants for such television shows as sightings and unsolved mysteries. the advisors for geuu are judy t. nelson, the youth services coordinator for the pierce county library system in tacoma, washington; lee sprince, former head of youth services for the broward county main library in fort lauderdale, florida; and brad e. steiger, author of gale s former visible ink press title the werewolf book: the encyclopedia of shape-shifting things. for geuu, both nelson and sprince were consulted on geuu s subject content

has been possessed by the spirit of an ancient mummy. before he was little joe on television s venerable western series bonanza (1959 72, before he was a nearly perfect father on little house on the prairie (1974 82, and long before he was an angel on highway to heaven (1984 89, michael landon (1936 1991) was a hairy monster in i was a teenage werewolf (1957. landon played a troubled high school youth who was transformed into a werewolf by a misguided scientist who believed that he was conducting experiments to improve the human race. the winner of the best actor oscar in 1975 for one flew over the cuckoo s nest, as best supporting actor in 1983 for terms of endearment, and again as best actor for as good as it gets (1997, in his early years as an actor jack nicholson (1937) squared off a

most saintly of men, completely devoted to the teachings of universal laws. it appears that after his death, certain of his followers found it necessary to provide their disciple of intergalactic peace with a kind of instant resurrection. in the book the scoriton mystery (1967) by eileen buckle, a contactee named ernest bryant claims to have met three spacemen on april 24, 1965, one of whom was a youth named yamski, whose body already housed the reincarnated spirit of george adamski. according to desmond leslie, george adamski had an audience with pope john xxiii (1881 1963) just a few days before the pope passed away. leslie said that he met adamski at the airport in london just after he had flown in from rome. he drove adamski straight to his little river cruiser at staines, where severa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

l and unexplained with her husband brad. her continual studies in alternative medicine and therapies led to the 1992 official creation of the office of alternative medicine under the institutes of health, education and welfare in bethesda, maryland. both steigers have served as consultants for such television shows as sightings and unsolved mysteries. the advisors for geuu are judy t. nelson, the youth services coordinator for the pierce county library system in tacoma, washington; lee sprince, former head of youth services for the broward county main library in fort lauderdale, florida; and brad e. steiger, author of gale fs former visible ink press title the werewolf book: the encyclopedia of shape-shifting things. for geuu, both nelson and sprince were consulted on geuu fs subject conte

e perspective, annunchiarico declared that the man whom he had murdered had insulted him and the entire roman catholic priesthood, so he swore a blood-feud against the entire montolesi family, ambushing and murdering 13 of 14 members in the next few months. understandably, annunchiarico was eventually pursued by the authorities and fled with some friends into the mountains to become outlaws. as a youth, annunchiarico had gained a reputation for scholarship and high intelligence. as the leader of a small band of brigands who favored a life of luxury above that of living in spartan hideouts, he developed a plan to combine the people fs love and respect of the priesthood with their fear of secret societies. boldly summoning the other bandit chiefs in the mountains to a meeting, annunchiarico

, 1960. valentine andreae (1586.1654) valentine andreae (or andreas) was a lutheran pastor who held as his ideal not only martin luther (1483.1546, the powerful guiding force behind the protestant reformation, but also christian rosencreutz (1378.1484, legendary founder of the rosicrucian mystical movement, and paracelsus (1493.1541, the revered alchemist. andreae was a brilliant scholar who as a youth had traveled widely throughout europe and had risen in the clerical ranks to become a chaplain at the court of wurtemberg, germany. embittered by the misery that had been brought to his fatherland as a result of the thirty years f war (1618.48, andreae became an apologist for the rosicrucians and wrote the hermetic romance or the chemical wedding (1616, an allegorical autobiography of christ

homas aquinas (1224.1274. once it was in his possession, according to the old legend, aquinas destroyed the stone, fearful that the accusations of communing with satan that had been levied at his mentor might be true. ever since he left the clergy, albertus had lived in pleasant seclusion in his estate near cologne. as he grew older, it is said that the dullness of mind that had characterized his youth returned, and albertus magnus died in relative obscurity. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. summers, montague. the history of witchcraft. new york: universit

r cause diseases, bring about peace or war, create prosperity or poverty. they claim to shapeshift into different animal or human forms. 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 50 magic and sorcery merlin, the magus who served as a tutor to young arthur pendragon before he became king, has become almost universally known as the mentor to all those youth seeking wisdom, spiritual values, and material prosperity. although scholars tell those fascinated by the legend of camelot that merlin, arthur, guinevere, and lancelot, are fictional creations, there are still those who seek out their graves. some scholars point to a sixth-century writer and seer named myrrdin, who went mad and took refuge in the forest of celydon when his king gwenddolau w

cholarship and his alchemical practices had produced, agrippa fs work advised that the only reliable source to which humans might turn was religious faith. as if such preachments were not baffling enough coming from a leading occultist of the day, a scholar known throughout all of europe as the great champion of alchemy and magic, agrippa fs occult philosophy, which had been written when he was a youth but had remained in manuscript form, was published about a year later. in this monumental work, agrippa declared that magi were able to perform miracles through the occult wisdom revealed to them by supernatural beings. with one book recanting the occult beliefs of the other, but still declaring that all human endeavors were uncertain acts of vanity, agrippa found himself once again devoid o

.y: university books, 1960. count allesandro cagliostro (1743.1795) count allesandro cagliostro was widely known as the man who held the secret of the philosopher fs stone, the alchemist who turned lowly metals into gold and in strasburg produced alchemically a diamond which he presented to cardinal louis de rohan. cagliostro was said to have invented the gwater of beauty, h a virtual fountain of youth, and when the best doctors in europe admitted their defeat in difficult cases, they summoned the count and his curative powers. although most students of sorcery and magic regard cagliostro as a charlatan, certain scholars of the occult still regard him as one of the greatest magi of all time. by the time he was 14, cagliostro (peter basalmo) was an assistant to an apothecary in palermo, ita

THE GOD OF THE WITCHES

, with a purse of the god of the witcheschapter iv. the rites42money in the mouth. round the buds or young horns is wreathed a chaplet composed of all the flowers of theseason. over this the besant[*1] is held at the end of a pole by a man dressed in singular uniform. nowcomes the mayor and his aldermanic body; at the sound of the music, of which there is great plenty, thewhole are put in motion, youth, age and even decrepitude, begin to dance, and in this way quit the town,descend the hill, and never cease leaping and prancing till they arrive at the well of mottcomb where theowners of the water wait to receive their merry customers. after a short speech of ceremony, the mayorpresents the besant to buy the waters for another year; and now mr. mayor, unwilling to leave so valuable apledge

THE GOLDEN ESSENCE

t the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the apples of the western isles, described as golden, and they too granted immortality and renewal. iduna s apples from which the northern gods renewed their youth were likewise golden. where the earth s children that we call grapes and wheat grow from the earth, the daughter honey comes from neither ground nor sky. mead was, for this reason, seen as especially potent as far as chemical symbols of immortality, divinity, and the transcendent. there is a great mystery here. now, before we begin to wind this discussion down to our final points, we can mak

THE KEY TO THE MYSTERIES

e flock and one shepherd. xvi the number sixteen sixteen is the number of the temple. let us say what the temple of the future will be! when the spirit of intelligence and love shall have revealed itself, the whole trinity will manifest itself in its truth and in its glory. humanity, become a queen, and, as it were, risen from the dead, will have the grace of childhood in its poesy, the vigour of youth in its reason, and the wisdom of ripe age in its works. all those forms, which the divine thought has successively clothed, will be born again, immortal and perfect. all those features which the art of successive nations has sketched will unite themselves, and form the complete image of god. jerusalem will rebuild the temple of jehovah on the model prophesied by ezekiel; and the christ, new

"sir, i have received a pamphlet from you. 139 i am come to thank you for your gift, and, at the same time, to testify to my astonishment and disappointment" mr. madrolle "your disappointment, sir! pray explain yourself, i do not understand you "it is a lively regret to me, sir, to see you make mistakes which i have myself at one time made. but i had then, at least, the excuse of inexperience and youth. your pamphlet lacks conviction, because it lacks discrimination. your intention was doubtless to protest against errors in belief, and abuses in morality: and behold, it is the belief and the morality themselves that you attack! the exaltation which overflows in your pamphlet may indeed do you the greatest harm, and some of your best friends must have experienced anxiety with regard to the

l women will be able to understand. all that, one will say, happened in the imagination of the sufferers. but where, then, would you expect facts of a supernatural order to take place? what is certain is that all these visionaries have seen and touched, that they have had the most vivid feeling of a formidable reality. we speak of it from our own experience, and there are visions of our own first youth, passed in retreat and asceticism, whose memory makes us shudder even now. 205 god and the devil are the ideals of absolute good and evil. but man never conceives absolute evil, save as a false idea of good. good only can be absolute; and evil is only relative to our ignorance, and to our errors. every man, in order to be a god, first makes himself a devil; but as the law of solidarity is un

king of all nature. 269 we are going to state forthwith, in this last book, by what means the true initiates have made themselves the masters of life, how they have overcome sorrow and death; how they work upon themselves and others the transformation of proteus; how they exercise the divining power of apollonius; how they make the gold of raymond lully and of flamel; how in order to renew their youth they possess the secrets of postel the re-arisen, and those alleged to have been in the keeping of cagliostro. in short, we are going to speak the last word of magic. chapter i of transformation- the wand of circe- the bath of medea- magic overcome by its own weapons- the great arcanum of the jesuits and the secret of their power. the bible tells us that king nebuchadnezzar, at the highest p

d, when he preaches, the jesuit can say "what we have seen with our eyes, what we have heard with our ears, and what our hands have handled, that do we declare unto you" the jesuit thus trained is in communion with a circle of wills exercised like his own; consequently each of the fathers is as strong as the society, and the society is stronger than the world. chapter ii how to preserve and renew youth- the secrets of cagliostro- the possibility of resurrection- example of william postel, called the resurrected- story of a wonder-working workman, etc. one knows that a sober, moderately busy, and perfectly regular life usually prolongs existence; but in our opinion, 274 that is little more than the prolongation of old age, and one has the right to ask from the science which we profess other

uctive woman. she died without having grown old. desbarrolles, the celebrated palmist, has been for a long while for everybody a man of thirty-five years. his birth certificate would speak very differently if he dared to show it, but no one would believe it. cagliostro always appeared the same age. he pretended to possess not only an elixir which gave to the old, for an instant, all the vigour of youth; but he also prided himself on being able to operate physical regeneration by means which we have detailed and analysed in our "history of magic" cagliostro and the count of saint-germain attributed the preservation of their youth to the existence and use of the universal medicine, that medicament uselessly sought by so many hermetists and alchemists. an initiate of the sixteenth century, th

hermetic philosophy; and yet after having 275 been seen old and broken, he reappeared with a bright complexion, without wrinkles, his beard and hair black, his body agile and vigorous. his enemies pretended that he roughed, and dyed his hair; for scoffers and false savants must find some sort of explanation for the phenomena which they do not understand. the great magical means of preserving the youth of the body is to prevent the soul from growing old by preserving preciously that original freshness of sentiments and thoughts which the corrupt world calls illusions, and which we shall call the primitive mirages of eternal truth. to believe in happiness upon earth, in friendship, in love, in a maternal providence which counts all our steps, and will reward all our tears, is to be a perfec

THE MIDDLE PILLAR

n,7 and since he and regardie were friends, eventually he was kind enough to give us regardie's address. we were ecstatic-we had assumed that regardie passed on years ago. we wrote to regardie and initiated what was to become a rewarding magcal adventure and a close friendship.8 regardie, as we knew him, was small in stature but great in spirit. in h s later years, the shyness and ihbition of h s youth was gone. in its place was a vitality, a ready smile, a no-holds-barred honesty, and a mischievous scorpio sense of humor. he enjoyed good food and drink, boxing, professional wrestling, salvador dali, and mozart. he enjoyed the unique red rock outcroppings of sedona as much as he enjoyed playfully teasing the local new age inhabitants of that town.9 although regardie believed that no magici

death, we have maintained a respectful tradition of placing a personalized and hand-painted invitation to attend certain gd functions next to regardie's headstone. we like to think that regardie would have been pleased (or perhaps, like edgar allen poe, he would have prefered a bottle half-filled with "spirits" to accompany him in the afterlife) 12. this was probably the dialect he learned in his youth from his hebrew tutor. introduction to the second edition t he world is in crisis. men of all ages look in despair on the chaos whch is their inheritance from countless generations of forebears, and join in what has become a universal cry of disillusionment "stop the world-i want to get off" unfortunately, it isn't that easy to get off. answers are not as simple as some might have supposed

cord in the relationship. if a person could only recognize the soul image within as a part of their own inner self, they would stop attributing their flaws to their mate and retract the projection. any psyhc energy that has been bound up in the projection would be freed for other, more progressive pursuits. the encounter with the soul image usually takes place later in life, after the dynamics of youth, reproduction, and the priorities of the outer world have been satiated. confronting the soul image is an indication that the second half of one's life has commenced. once the contrasexual soul image has been brought to consciousness, however, it may not be possible to "lose ourselves completely" in the love of another, for we have now found the object of that love within us. ths brings with

THE MOTHMAN PROPHECIES

for a few seconds. in a religious miracle such as that at garabandal, spain, in the 1960s, crowds surrounded the small children as they entered trances and conversed with entities 'only they could see. the children sometimes remained motionless for hours, but when they came out of their trances they thought only minutes had passed. the psychedelic lights and flickering strobes so popular with the youth culture in the 1960s actually served to induce trances and produce quasi-religious experiences, particularly when coupled with the mind-numbing beat of hard rock music and hallucinogenic drugs. the euphoria of the big rock festivals was a direct product of this phenomenon. young people voluntarily, and enthusiastically, submitted themselves to a brainwashing process. reprograming themselves

THE NECRONOMICON SIMON VERSION

ne, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a f

my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was abl

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

underworld mother butterfly triple goddess morrigu this is the calling of the chosen few. writer s chant mnemosyne. mnemosyne. muse of the ancient time. keeper of the ancient rhyme. memory of that ancient age when poetry was kept on tongue, not page. whisper to me those ancient utterings. send pen and ink fluttering. eliza fegley http//www.sacredspiral.com acorns fallen from up above are kept for youth and for true love. an arrowhead found within a field is kept in a pocket; protection it yields. string coral beads for children to wear. it protects against disease and keeps the wearer fair. eliza fegley http//www.sacredspiral.com buy a pin with a bee and wear when you need energy. a piece of coal, if found upon the ground, brings prosperity. eliza fegley http//www.sacredspiral.com pine res

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

rth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense, and myrrh. above whose heptagonal cradle flashes the magic star lusanaher, that great star cor leonis, which heralds and directs our r

and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of all his readers. youth most certainly tends towards certain ideals, and frequently results in a definite hero-worship; but genius cannot be bound for long; it will eventually find its own level. the mere fact that certain forms of thought and modes of expression occur here as they have occurred elsewhere, should he as a literary barometer, enabling us to judge the mental standard of the writer. all great writers w

viting me, and love, to death *the star and the garter, vol. iii, p. 11. also the following is charming in its simplicity: she has a lithe white body, slim and limber, fairy-like, a snake hissing some babylonian hymn tangled in the assyrian brake *the star and the garter, vol. iii, p. 10. a curious swinburnian strain of passion is found wedged in the satiric lines of gwhy jesus wept. h percy, the youth flatulent with love, chants to his angela. society. thus: to me she is the rosy incarnation of a kiss, the royal rapture of a young delight, the mazy music of virginity, sun of the day, moon of the night, all, all to me *why jesus wept, vol. iii, p. 39. and again: love, love, these raptures are like springtide rain nestling among green leaves *why jesus wept, vol. iii, p. 40. one more exampl

the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth fs before the sun, as the earth fs before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever *orpheus, vol. iii, pp. 209, 210. such is the living poetry that abides and ever lives on, knowing no youth or age, alone an eternal manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h grosa mundi, h and galice. h ecstasy is the keynote here, as it is of all poetry, all literature. aye! of all life. without it we cease to be even animals. a dog will bay the moon. mere lumps of so

ory poetry, that it would be dangerous to attempt to separate them, and such an attempt would almost certainly lead to repetition or a breaking of the chain of psychosexual sensations, dimming that lustre which thrills through these magnificent verses, from the chaste kiss of a mother to the phaedrian embrace of a sadistic sow. in gwhy jesus wept, h we have the ephemeral and headstrong passion of youth; whilst in gthe tale of archais h we find it burning only as a pure and lambent flame, overcoming all adversity, sacrificing self-love and even selfhonour to attain the ideal of its purpose. love is the predominant power in the universe; over and over again we shall find this enforced, greater than fame, than wealth, than glory, greater than knowledge, greater than wisdom, greater than the p

ted* love is very strongly illustrated in gthe fatal force, h gthe mother fs tragedy, h and also in gjezebel h; not so in gtannhauser h and gthe nameless quest, h where love is not restrained, but rather cramped by the gnostic idea of evil in the objective. this curious idea we will go into more fully later on, at present we shall content ourselves in dealing with the first phase of love. love in youth* hperverted h i object to here, as it is but a synonym of econverted f from a different point of view. in gwhy jesus wept, h which is a satirical serio-comedy, mingled with heterodox ribaldry, and a shrewd and sweeping cynicism on the utter rottenness of social life, we find love in youth depicted in the person of sir percy percival, aged sixteen. the first effusion of puberty is described i

sweeping cynicism on the utter rottenness of social life, we find love in youth depicted in the person of sir percy percival, aged sixteen. the first effusion of puberty is described in the-following three lines: cwhat shall slake this terrible thirst, this torment accurst *why jesus wept, vol. iii, p. 28. this, as is usually the case, finds an outlet in the first pretty maid who happens to cross youth fs burning path, and in this case the fair damozel is molly tyson, and the first scene of their meeting is most typical: sir percy. ah, love, love, how i love you. this is the world! love! love! i love you so, my darling. oh my white golden heart of glory *why jesus wept, vol. iii, p. 30. eternity is moulded in form of her kiss, and even if ghell belch its monsters one by: one to stop the wa

THE ABYSS AND TABAET

in another text, belial has seven spirits of deceit which emanate from his being, that is they are connected with his existence. in the testaments of the twelve patriarchs the seven demons are identical to the archdaevas of ahriman. what things i saw concerning the seven spirits of deceit, when i repented. seven spirits therefore are appointed against man, and they are the leaders in the works of youth [and seven other spirits are given to him at his creation, that through them should be done every work of man. the first is the spirit of life, with which the constitution (of man) is created. the second is the sense of sight, with which ariseth desire. the third is the sense of hearing, with which cometh teaching. the fourth is the sense of smell, with which tastes are given to draw air and

h is the power of speech, with which cometh knowledge. the sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. the seventh is the power of procreation and sexual intercourse, with which through love of pleasure sins enter in. wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice -the testaments of the twelve patriarchs the septuagint follows a specific hebraic consideration that belial, being beli ol is the one who has thrown off the yoke of heaven and is thus without a master. the luciferian finds connections in the path of history and mythology and se

THE SECRET RITUALS OF THE OTO

of all these powers i name but seven, the glories of eulis; the stars upon the foreheads of the brothers of hermetic light. luna and of these the first is the building up of one that is not born; verily, a child of wonder shall he be. venus and the second is the harmony and the mastery of one co-eval and co-operative with thee from eternity, twin with thee, and thy mate. mars by the third cometh youth and beauty and energy, be thou never so old. saturn by the fourth is life prolonged at will. mercury the fifth is the attainment of the supreme, the magick of light. jupiter the sixth guardeth and aideth thee in the world wherein thou workest: to high rank and honour shall it lead thee, and from thy hands shall pour forth rivers of blessing: yea verily and amen. sol and by the seventh thou h

THE HOLY BIBLE KING JAMES VERSION

eepeth upon the earth, after their kinds, went forth out of the ark. 8:20 and noah builded an altar unto the lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 8:21 and the lord smelled a sweet savour; and the lord said in his heart, i will not again curse the ground any more for man s sake; for the imagination of man s heart [is] evil from his youth; neither will i again smite any more every thing living, as i have done. 8:22 while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 9:1 and god blessed noah and his sons, and said unto them, be fruitful, and multiply, and replenish the earth. 9:2 and the fear of you and the dread of you shall be upon every beast of the e

ut, and refrained himself, and said, set on bread. 43:32 and they set on for him by himself, and for them by themselves, and for the egyptians, which did eat with him, by themselves: because the egyptians might not eat bread with the hebrews; for that [is] an abomination unto the egyptians. 43:33 and they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. 43:34 and he took [and sent] messes unto them from before him: but benjamin s mess was five times so much as any of theirs. and they drank, and were merry with him. 44:1 and he commanded the steward of his house, saying, fill the men s sacks [with] food, as much as they can carry, and put every man s money in his sack s mouth. 44:2 and put my cup, the s

er s house, which [were] in the land of canaan, are come unto me; 46:32 and the men [are] shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. 46:33 and it shall come to pass, when pharaoh shall call you, and shall say, what [is] your occupation? 46:34 that ye shall say, thy servants trade hath been about cattle from our youth even until now, both we [and] also our fathers: that ye may dwell in the land of goshen; for every shepherd [is] an abomination unto the egyptians. 47:1 then joseph came and told pharaoh, and said, my father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of canaan; and, behold, they [are] in the land of goshen. 47:2 and he took some of hi

the holy thing. 22:11 but if the priest buy [any] soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. 22:12 if the priest s daughter also be [married] unto a stranger, she may not eat of an offering of the holy things. 22:13 but if the priest s daughter be a widow, or divorced, and have no child, and is returned unto her father s house, as in her youth, she shall eat of her father s meat: but there shall no stranger eat thereof. 22:14 and if a man eat [of] the holy thing unwittingly, then he shall put the fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing. 22:15 and they shall not profane the holy things of the children of israel, which they offer unto the lord; 22:16 or suffer them to bear the iniquity o

ads of the tribes concerning the children of israel, saying, this is the thing which the lord hath commanded. 30:2 if a man vow a vow unto the lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. 30:3 if a woman also vow a vow unto the lord, and bind [herself] by a bond [being] in her father s house in her youth; 30:4 and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. 30:5 but if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the lord shall forgiv

th all her vows, or all her bonds, which [are] upon her: he confirmeth them, because he held his peace at her in the day that he heard [them] 30:15 but if he shall any ways make them void after that he hath heard [them] then he shall bear her iniquity. 30:16 these [are] the statutes, which the lord commanded moses, between a man and his wife, between the father and his daughter [being yet] in her youth in her father s house. 31:1 and the lord spake unto moses, saying, 31:2 avenge the children of israel of the midianites: afterward shalt thou be gathered unto thy people. 31:3 and moses spake unto the people, saying, arm some of yourselves unto the war, and let them go against the midianites, and avenge the lord of midian. 31:4 of every tribe a thousand, throughout all the tribes of israel

then said he unto zebah and zalmunna, what manner of men [were they] whom ye slew at tabor? and they answered, as thou [art] so [were] they; each one resembled the children of a king. 8:19 and he said, they [were] my brethren [even] the sons of my mother [as] the lord liveth, if ye had saved them alive, i would not slay you. 8:20 and he said unto jether his firstborn, up [and] slay them. but the youth drew not his sword: for he feared, because he [was] yet a youth. 8:21 then zebah and zalmunna said, rise thou, and fall upon us: for as the man [is, so is] his strength. and gideon arose, and slew zebah and zalmunna, and took away the ornaments that [were] on their camels necks. 8:22 then the men of israel said unto gideon, rule thou over us, both thou, and thy son, and thy son s son also: f

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

whose poems, plato says, could be read with pleasure in his time. 1 see sophocl. oedip. tyr, ver. 1436. 2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also observed, that animals of the serpent kind retain life more pertinaciously than any others except the polypus, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital mot

in receiving another cluster from the bacchus. this composition represents the vine between the creating and destroying attributes of god; the one giving it fruit, and the other devouring it when given. the tiger has a garland of ivy round his neck, to show that the destroyer was co-essential with the creator, of whom ivy, as well as all other ever-greens, was an emblem representing his perpetual youth and viridity.2 the mutual and alternate operation of the two great attributes of creation and destruction, was not confined by the ancients to plants and animals, and such transitory productions, but extended to the universe itself. fire being the essential cause of both, they believed that the conflagration and renovation of the world were periodical and regular, proceeding from each other

e lady here bridles only the principal phallus; the legs are, as in the monument last described, those of a bird, and it is standing upon three eggs, apple-formed, and representing the organ of the other sex. 1 plate xxv, fig. 3. 2 a french antiquary has given an emblematical interpretation of this figure. perhaps, he says, it signifies the empire of woman extending over the three ages of man; on youth, characterized by the bell; on the age of vigour, the ardour of which she restrains; and on old age, which she sustains. this is perhaps more ingenious than convincing. 3 see our plate xxxvi, fig 3. 122 on the worship of the in regard to this last-mentioned object, another very remarkable monument of what appears at n mes to have been by no means a secret worship, was found there during some

fathers had also their festival of the season long before they became acquainted with the romans. yet much of the medi val celebration of may-day, especially in the south, appears to have been derived from the floralia of the latter people. as in the floralia, the arrival of the festival was announced by the sounding of horns during the preceding night, and no sooner had midnight arrived than the youth of both sexes proceeded in couples to the woods to gather branches and make garlands, with which they were to return just at sunrise for the purpose of decora- 1 is plerisque etiam regionibus mulieres secunda die post pascham verberant maritos, die vero tertia uxores suas. durandus, rationale, lib. vi, c. 86 89, by secunda die post pascham, he no doubt means easter monday. 162 on the worship

TYSON DONALD NEW MILLENNIUM MAGIC

osite mother-father; and so on. the simple elegance of this system of correspondences confirms its validity. it was einstein who observed that when a theory is beautiful and simple, it is very likely to be true as well. this was a magical insight. here are the general human qualities that result from the meeting of forces at the points of the nonagram: child-child is the perfect joy and wonder of youth. it is obedience to authority without question, and for this reason the soldier and the team player are of its nature. this person is capable of repetition without boredom, because the entire world is forever new in his or her eyes. if well directed, it can achieve good ends-if perverted, it achieves evil. child-father is the immature mind striving for authority through the mastering of its

TYSON DONALD SOUL FLIGHT

my part i believe them to be human and living upon this earth; but possessing terrible superhuman powers. when such rendezvous has been in a much frequented place, there has been nothing in their personal appearance and dress to mark them out as differing in any way from ordinary people except the appearance and sensation of transcendent health and physical vigour (whether they seemed persons in youth or age) which was their invariable accompaniment; in other words, the physical appearance which the possession of the elixir of life has traditionally supposed to confer. on the other hand, when the rendezvous has been in a place free from easy access by the outer world they have usually been in symbolic robes and insignia.l16 both mathers and his wife, the former mina bergson, sister of the

s in waves. herds of grazing animals are visible on the plain, so far away that they are no more than a gathering of dark specks. some move swiftly, and when they happen to wheel closer, they are seen to be wild horses, but there are other beasts more sedentary in their movements. a river flows between the hills, a silver ribbon upon the brown and green of the grassland. the god of the place is a youth with long black hair and wild gray eyes, who is dressed in rabbit skins. he never walks, but rides a white stallion, clinging to its back and guiding it with his bare heels and with his fingers laced in the long strands of its mane. 20. mannaz literal meaning: man general sense: human nature, microcosm, intelligence, the way to an end, solution to a problem, mental virtues, the human mind, t

TYSON DONALD THE POWER OF THE WORD

he watchtower of the west. here the pillars are said to be of "hyacinth" which perhaps means they are blue. hyacinth was for the ancients a blue stone, likely the sapphire. its color was synonymous with the clear light of heaven, which is why the hebrew for "sapphire" forms the basis for the word sephiroth. hyacinth is also a type of lily connected with the greek legend of hyacinthus, a beautiful youth accidentally killed by apollo. some of hyacinthus' blood dripped onto the ground, and from the spot sprang up a purple flower with the greek letters ai, a1 (woe, woe) written on its petals. the pillars suggest a house of god, or temple, and both these images occur later in the key. they are said to be 26, which may signify two parallel rows of six pillars each. within this house, the elders

UNLEASHING THE BEAST

eed to place them against the backdrop of british attitudes toward sexuality in the late nineteenth century.xxix indeed, one of the many reasons for the shocking, sordid and deliciously scandalous reputation that followed crowley was his practice of sexual magic and his deliberate transgression of the sexual mores of the world in which he was raised. 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 de

VOX SABBATUM

beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hungering for flesh, devouring and copulating, spreading her sexual knowledge to her children. yet she is also beautiful and all knowledgeable, the age of one thousand aged crones, infinite, youth maiden and hag. approach the bride of chaos in honesty, seeking her cold kiss and warmth in the sabbat fire, where you shall drink of both her skull cup of menstrual blood and from the golden chalice of the beast, the life of the sun22. cain cain or tubal-cain is the anthropomorphic child of the spiritual union of samael (the dragon) and lilith (the mother of demons) through adam and eve. 22

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

d horus [fn#26] pepi i, line 475; pepi ii, line 1263. this bare statement of the dogma of the conception of horus does not represent all that is known about it, and it may well be supplemented by a passage from the pyramid texts,[fn#27] which reads "adoration to thee, o osiris.[fn#28] rise thou up on thy left side, place thyself on thy right side. this water which i give unto thee is the water of youth (or rejuvenation. adoration to thee, o osiris! rise thou up on thy left side, place thyself on thy right side. this bread which i have made for thee is warmth. adoration to thee, o osiris! the doors of heaven are opened to thee, the doors of the streams are thrown wide open to thee. the gods in the city of pe come [to thee, osiris, at the sound (or voice) of the supplication of isis and neph

inundation, or nile flood [fn#176] the elephant city, i.e, elephantine [fn#177] a portion of northern nubia [fn#178] this is probably an allusion to the famous nilometer on the island of philae [fn#179] i.e "sweet, sweet life [fn#180] the qerti were the two openings through which the nile entered this world from the great celestial ocean "here is the bed of hapi (the nile, wherein he reneweth his youth [in his season, wherein he causeth the flooding of the land. he cometh and hath union as he journeyeth, as a man hath union with a woman. and again he playeth the part of a husband and satisfieth his desire. he riseth to the height of twenty-eight cubits [at abu, and he droppeth at sma-behutet[fn#181] to seven cubits. the union) there is that of the god khnemu in [abu. he smiteth the ground]

n; he sometimes appears as a form of thoth. another chapter. say the [following] words "o ra-[khuti, come to thy daughter. o shu, come to thy wife. o isis, come to thy sister, and deliver her from the evil poison which is in all her members. hail, o ye gods, come ye and overthrow ye the evil poison which is in all the members of the cat which is under the knife "hail, o aged one, who renewest thy youth in thy season, thou old man who makest thyself to be a boy, grant thou that thoth may come to me at [the sound of] my voice, and behold, let him turn back from me netater. osiris is on the water, the eye of horus is with him. a great beetle spreadeth himself over him, great by reason of his grasp, produced by the gods from a child. he who is over the water appeareth in a healthy form. if he

ten, the flesh and blood of the heir, the lord of the diadems) of the kingdoms of shu. horus is bitten, the boy of the marsh city of ateh, the child in the house of the prince. the beautiful child of gold is bitten, the babe hath suffered pain and is not.[fn#238] horus is bitten, he the son of un-nefer, who was born of auh-mu. horus is bitten, he in whom there was nothing abominable, the son, the youth among the gods. horus is bitten, he for whose wants i prepared in abundance, for i saw that he would make answer[fn#239] for his father. horus is bitten, he for whom [i] had care [when he was] in the hidden woman [and for whom i was afraid when he was] in the womb of his mother. horus is bitten, he whom i guarded to look upon. i have wished for the life of his heart. calamity hath befallen t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessary for the student to become familiar with all the elemental creatures of the four elements. salamanders live in fire; undines and nereids live in water; sylphs live in the air and gnomes live in the earth. the gospel of mark is symbolized by a lion (fire; the gospel of matthew is represented by a youth (water; the gospel of john is represented by the eagle (air) and the gospel of luke is represented by the bull (earth. the four gospels symbolize the four elements of nature and the realization of the great work (the magnus opus. por lo com n esos santuarios de misterios se hallaban situados al pie de alg n volc n. los disc pulos ca an sin sentido al suelo. en esos instantes el hierofante sa

practicad un ejercicio retrospectivo para recordar todo lo que hicisteis fuera del cuerpo f sico. obligad al subconsciente a trabajar. dadle rdenes imperativas para obligarlo a informar, practicad ste ejercicio durante el sopor del sue o en instantes de estar despertando. 111 arcanum 17 this is the seventeenth arcanum of the tarot. the hieroglyphic of this arcanum is the radiant star and eternal youth. in this arcanum there appears a naked woman who is spreading the sap of universal life over the earth which is coming out of two jars, one made of gold and the other made of silver. if we carefully study the esoteric content of this arcanum, we will discover the perfect alchemy. we need to work with the gold and with the silver, with the sun and with the moon in order to incarnate the star

WICCA WITCHCRAFT TODAY

the great mother, the giver of life, incarnate love. she rules spring pleasure, feasting and all the delights at a later time with other goddesses and has special affinity with the moon. before an initiation a charge is read beginning: listen to the words of the great mother, who of old was also called among men artemis, astarte, dione, melusine, aphrodite and many other names. at mine altars the youth of lacedaemon made due sacrifice. once in the month, and better it be when the moon is full, meet in some secret place and adore me, who am queen of all the magics. for i am a gracious goddess, i give joy on earth, certainty, not faith, while in life; and upon death, peace unutterable, rest and the ecstasy of the goddess. nor do i demand aught in sacrifice. the charge i think came from the t

the goddess? the normans took some of the men of the heath into their service as grooms, hunters and other menials, when their knowledge of animals became useful. i think they had some extraordinary knowledge and love of animals which in later times descended to the horse whisperers in ireland, who, according to reliable stories, could tame the most savage horse by simply whispering to it. in my youth in scotland there was a sort of mystical secret society known as the horseman's word among farm servants. the members of the society were supposed to have dealings with the devil, and they certainly did have an uncanny power over horses. i believe the kirk and the trade unions combined crushed them, though they may still exist in secret. the secret taught in this society or cult was that men

oughout christendom, a feeling that god and christ had failed them. through their long association with the east the templars may have become more tolerant and more broad-minded than their stay-at-home countrymen, and some at least may, on their return to europe, have been tempted to go among the only people with whom they might talk freely, people with whom they already had associations in their youth, and they may have attempted practices which, while sheer heresy to a witch, were founded on her methods. i think it may be far-fetched to suggest any connection between the templars' alleged practice of crossing their legs and the skull and bones, because many tombs of the period show knights with their legs crossed, including some who were not templars and who were never in the holy land

uperintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rules, or maybe of the significance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a cro

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 persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a dionysiac mask. silenus turns to the neophyte, identified by the sindon, and utters that to her which visibly fills her with terror. she shrinks back as though to flee and makes the gesture of one who would banish from her eyes a terrible vision. the hemispherical case at which the youth gazes ecstatically is a magical mirror; h

eheld in a magic mirror, fashioned for him by hephaistos, his future destiny. another tradition is that the titans slew zagreus by showing him in a mirror his own misshapen face, so distracting his attention that they killed him. now as the sacramental drama consisted in the repetition of the actions of the god to obtain by this imitation communion with him, this explains why the neophyte, or the youth on her behalf, gazes on the mirror as dionysus did so as to become as dionysus and die with him '6. the neophyte after receiving the annunciation would now become the mystical bride of dionysus, and to signify symbolically this wedlock she is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave the assent of a winge

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

s noble talk you can t commence too soon, expand their virtues, and their follies prune. their youthful minds, like melted wax impress, and heav n s fair image in their souls express (on politics) children must from their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wre

aming blade, and mounting a saddle-bow, and dismounting, anger well-armed. mountain snow, stag hunched-up; many have muttered, truly, this is not like a summer day. mountain snow, stag hunted; whistle of wind over tower eaves; burdensome, man, is sin. mountain snow, stag bounding; whistle of wind over high white wall; common, a quiet beauty. mountain snow, stag on sea-strand; an old man knows his youth lost; a foul face keeps a man down. mountain snow, stag in grove; raven dark-black, roebuck swift; one free and well, strange he should groan. mountain snow, stag in rushes; marshes freezing, mead in cask; common for the crippled to groan. mountain snow, tower s breast studded; the beast searches for shelter; pity her who has a bad man. mountain snow, crag s breast studded; reeds withered, h

he clustered branches; shallow ford; the contented enjoy sleep. bright the tops of the apple tree; circumspect is every prudent one, a chider of another; and after loving, indiscretion leaving it. bright the hazel-tops by the hill of digoll; unafflicted will be every neglected one; it is an act of the mighty to keep a treaty. bright the tops of reeds; it is usual for the sluggish to be heavy, the youth to be learners; none but the foolish will break the faith. bright the tops of the lily; let every bold one be a servitor; the word of a family will prevail; usual with the faithless, a broken word. bright the tops of the heath; usual is miscarriage to the timid; water will be intrusive along the shore; usual with the faithful, an unbroken word. bright the tops of rushes; cows are profitable

owing poem, the spoils of annwyn, refers to the adventures of the mabinogian hero, pwyll, who visits the land of the dead (annwn) praise to the lord, supreme ruler of the high region, who hath extended his dominion to the shores of the world. complete was the prison of gwair in caer sidi; through the permission of pwyll and pryderi, no one before him went to it. a heavy blue chain firmly held the youth; and for the spoils of annwn gloomily he sings, and till doom shall continue his lay. thrice the fullness of prydwn we went into it. except seven, none returned from caer sidi. am i not a candidate for fame to be heard in the song, in caer pedryvan four times revolving the first word from the cauldron, when was it spoken? by the breath of nine damsels gently warmed. is it not the cauldron of

no use having the book without the learning. you won t learn to swim on the kitchen floor. a wiseman doesn t know his master s mistakes. learning is a light burden. sense bought by experience is better than two senses learned by book. don t start to educate a nation s children until its adults are learned. a scholar s ink lasts longer than a martyr s blood. the school house bell sounds bitter in youth and sweet in age. an experienced rider doesn t change his horse in midstream. an old broom knows the dirty corners best. the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from without and see them all unite. fa

p and away from its life-giving forces. for him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. chief luther standing bear teton sioux silent vigils in my opinion, it was chiefly owing to their deep contemplation in their silent retreats in the days of youth that the old indian orators acquired the habit of carefully arranging their thoughts. they listened to the warbling of birds and noted the grandeur and the beauties of the forest. the majestic clouds which appear like mountains of granite floating in the air the golden tints of a summer evening sky, and all the changes of nature, possessed a mysterious significance. all this combined to furn

of carefully arranging their thoughts. they listened to the warbling of birds and noted the grandeur and the beauties of the forest. the majestic clouds which appear like mountains of granite floating in the air the golden tints of a summer evening sky, and all the changes of nature, possessed a mysterious significance. all this combined to furnish ample matter for reflection to the contemplating youth. francis assikinack (blackbird) ottawa simple truth i believe much trouble and blood would be saved if we opened our hearts more. i will tell you in my way how the indian sees things. the white man has more words to tell you how they look to him, but it does not require many words to speak the truth. chief joseph nez perce courtesy children were taught that true politeness was to be defined

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e written law of moses, and the oral law of the qabalah. every jew who goes from the synagogue to his house on the eve of the sabbath is accompanied by two angels, one good and one bad, and if the house is all in order the good angel confirms a blessing, but if it be in disorder, the good angel has to say amen to the condemnation spoken by the evil angel. 39. two are better than three; this means youth is better than old age with its staff of support. there were two women notorious for their pride, and their names were contemptible. deborah meant wasp and hulda weasel. many persons nowadays believe that numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott birth names somehow affect their owners, as names given are prophetic of the nature and fate of the person. speech

estiny; there were seven also of the hyades, daughters of atlas; and the seven stars which guided the sailors. ursa major, in which the hindus locate the sapta rishi, seven sages of primitive wisdom, are a group of the first importance and are easily recognized. duncan, in his astro-theology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two ar

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

981. das buch bahir. damstadt: wissenschaftliche buchgesellschaft, 1970. eine unbekannte mystische schrift des mose de leon. monatsschrift f r geschichte und wissenschaft des judentums 71 (1927: 109 123. explications and implications: writings on jewish heritage and renaissance. vol. 2. edited by avraham shapira. tel-aviv: am oved publishers, 1989 (hebrew. from berlin to jerusalem: memories of my youth. translated by harry zohn. new york: schocken, 1980. the fullness of time: poems. translated by richard sieburth. introduced and annotated by steven m. wasserstrom. jerusalem: ibis, 2003. jewish gnosticism, merkabah mysticism, and talmudic tradition. new york: jewish theological seminary of america, 1965. kabbalah. jerusalem: keter, 1974. major trends in jewish mysticism. new york: schocken

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

r these were contained in both the 'tama" and "confessio" manifestoes. in the adeptus minor ritual of the 5=6 grade the following summation of these two documents is read to the postulant "in 1378 the chief and originator of our fraternity was born in europe. he was the son of noble but poor parents, and was placed in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved

visions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and complete; i have renewed my youth; i am osiris, the lord of eternity. thirty-three are the centres of life in my body, thirty-three were the years of my life upon earth; at the end thereof did i relinquish my material life upon the cross of tiphareth. i am the word spoken in silence; i am the anointed of the lord. nine are the letters of my name" 2nd ad "homage unto thee, 0 lord of the starry skies, and of the aeons of the b

uares; beyond this, the altar. kg "the father hath given commandment and the son hath made for me a spiritual body through his own soul. i am he who hath travelled far and who hath made pilgrimage among the stars of heaven, even the heart of the mother and she gave both to me because it was her will to do so "i am osiris, the first born of the gods "i have become a divine being "i have renewed my youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movement is restored unto my hands and feet "i have passed through the gate of fomalhaut "i have come forth from the star sothis "i have received the heart of the lion "i am crowned with the c

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