Bible verse by verse

[_ludwigm]

ludwigm, I have some news for you which may be hard to hear.

Please sit down and compose yourself....












...we are all going to die.

I am prepared. As a 69 years old...

There are some items in our basement my grandchildren will find surprising --- but that is their heritage.
For example, there is a working Sinclair ZX Spectrum 128...

[_Bazooka]

I am prepared. As a 69 years old...

There are some items in our basement my grandchildren will find surprising --- but that is their heritage.
For example, there is a working Sinclair ZX Spectrum 128...

You're a bald faced liar!

















The Sinclair ZX Spectrum 128 has NEVER worked!

[_ludwigm]

You're a bald faced liar!
The Sinclair ZX Spectrum 128 has NEVER worked!

I don't read anything anti-zxspectrumers say, write or spread.
You are of satan...
Leave this site !!!
(OK, this is against rule, then ... shut up)

[_subgenius]

[_Quasimodo]

There are some items in our basement my grandchildren will find surprising --- but that is their heritage.
For example, there is a working Sinclair ZX Spectrum 128...

I'm unimpressed. I have an Osborn I in my garage that still works. At least it did 20 years ago when I last plugged it in.



Just gaze at that massive 4 inch monitor (two colors... black and green). And, it's portable. It doesn't weigh any more than a sewing machine. You could call it a laptop if you have strong knees.

[Guest]

Well...........! If I died that would end my postings. However, God could cause another to continue. And this website might close ---- that is always a possibility.

It was actually a genuine question (hard to believe I know).
What would you believe (sign, signal, feeling, act, etc) was God asking you to stop?

As a follow up which may help the question.
How did God communicate to you that He wanted you to start?

Two Mormons "missionaries" showed up at my home some years ago. This was in the Mount Holly, New Jersey area. One called himself Elder Payne. They gave me the Book of Mormon. They came back and I honestly had some literature that did not paint Mormonism in a very favorable light. A third man came along with them and they played a video tape (so it was quite sometime ago). I explained to them, after having read the Book of Mormon and seeing their video, that I didn't see the point of their belief and that I found that it was not the Gospel that Christ preached. They would not take any of my literature that questioned Mormonism. However, "Elder" Payne did accept it. He might have thrown it all out later. But I prayed that He would find real Christianity and be saved. I guess I was motivated to seek after people who needed a Savior and not a religious conversion ever since... And I was serious, I believe if I died or for some reason I could no longer logon to this website that it was God's will....

[_LittleNipper]

There are some items in our basement my grandchildren will find surprising --- but that is their heritage.
For example, there is a working Sinclair ZX Spectrum 128...

I'm unimpressed. I have an Osborn I in my garage that still works. At least it did 20 years ago when I last plugged it in.



Just gaze at that massive 4 inch monitor (two colors... black and green). And, it's portable. It doesn't weigh any more than a sewing machine. You could call it a laptop if you have strong knees.

Actually, this 1904 Victor III Talking Machine manufactured in Camden New Jersey, seems to be holding its own after 110 years.... http://www.youtube.com/watch?v=15r1_ZJeBo0

[Guest]

Judges 19:1-30 There was no king in Israel. A Levite, living as a stranger in the backwoods hill country of Ephraim, got himself a concubine, a woman from Bethlehem in Judah. But she quarreled with him and went home to her father. She was there four months. Her husband decided to go after her and try to win her back. He had a servant and a pair of donkeys with him. When he arrived at her father’s house, the girl’s father saw him, welcomed him, and made him feel at home. His father-in-law, the girl’s father, pressed him to stay. He stayed with him three days; they feasted and drank and slept.

On the fourth day, they got up at the crack of dawn and got ready to go. But the girl’s father told his son-in-law to have a healthy hearty breakfast and then go. So they sat down and ate breakfast together. The girl’s father said to the man to remain a guest and stay the night. The man got up to go, but his father-in-law kept after him, so he ended up spending another night.

On the fifth day, he was again up early, ready to go. The girl’s father said, “You need some breakfast.” They went back and forth, and the day slipped on as they ate and drank together. But the man and his concubine were finally ready to go. Then his father-in-law, the girl’s father, said, “Look, the day’s almost gone—why not stay the night? There’s very little daylight left; stay another night and enjoy yourself. Tomorrow you can get an early start and set off for your own place.” The man wasn’t willing to spend another night. He got things ready, left, and went as far as Jebus (Jerusalem) with his pair of saddled donkeys, his concubine, and his servant. At Jebus, though, the day was nearly gone. The servant suggested to his master to go into this Jebusite city and spend the night.

But his master said, “We’re not going into any city of foreigners. We’ll go on to Gibeah.” He directed his servant, “Keep going. Let’s go on ahead. We’ll spend the night either at Gibeah or Ramah.” So they kept going. As they pressed on, the sun finally left them in the vicinity of Gibeah, which belongs to Benjamin. They left the road there to spend the night at Gibeah. The Levite went and sat down in the town square, but no one invited them in to spend the night. Then, late in the evening, an old man came in from his day’s work in the fields. He was from the hill country of Ephraim and lived temporarily in Gibeah where all the local citizens were Benjaminites. When the old man looked up and saw the traveler in the town square, he asked where they were going and where they were they from? The Levite said that they were just passing through --- coming from Bethlehem on their way to a remote spot in the hills of Ephraim. No one invited them in for the night. The Levite said that they wouldn’t be any trouble --- they have food and straw for the donkeys, and bread and wine for the woman, the servant don’t need anything.

The old man said, “It’s going to be all right; I’ll take care of you. You aren’t going to spend the night in the town square.” He took them home and fed the donkeys. They washed up and sat down to a good meal. They were relaxed and enjoying themselves when the men of the city, a gang of local hell-raisers all, surrounded the house and started pounding on the door. They yelled for the owner of the house, the old man, “Bring out the man who came to your house. We want to have sex with him.”

He went out and told them, “No, brothers! Don’t be obscene—this man is my guest. Don’t commit this outrage. Look, my virgin daughter and his concubine are here. I’ll bring them out for you. Abuse them if you must, but don’t do anything so senselessly vile to this man.” But the men wouldn’t listen to him. Finally, the Levite pushed his concubine out the door to them. They raped her repeatedly all night long. Just before dawn they let her go. The woman came back and fell at the door of the house where her master was sleeping. When the sun rose, there she was.

It was morning. Her master got up and opened the door to continue his journey. There she was, his concubine, crumpled in a heap at the door, her hands on the threshold. He asked her to arise but she was dead. He lifted her onto his donkey and set out for home. When he got home he took a knife and dismembered his concubine—cut her into twelve pieces. He sent her, piece by piece, throughout the country of Israel. And he ordered the men he sent out, “Say to every man in Israel: ‘Has such a thing as this ever happened from the time the Israelites came up from the land of Egypt until now? Think about it! Talk it over. Do something!’”

So, another Sodom event?!?


Young's Literal Translation (YLT)


1 And it cometh to pass, in those days, when there is no king in Israel, that there is a man a Levite, a sojourner in the sides of the hill-country of Ephraim, and he taketh to him a wife, a concubine, out of Beth-Lehem-Judah;

2 and commit whoredom against him doth his concubine, and she goeth from him unto the house of her father, unto Beth-Lehem-Judah, and is there days -- four months.

3 And her husband riseth and goeth after her, to speak unto her heart, to bring her back, and his young man [is] with him, and a couple of asses; and she bringeth him into the house of her father, and the father of the young woman seeth him, and rejoiceth to meet him.

4 And keep hold on him doth his father-in-law, father of the young woman, and he abideth with him three days, and they eat and drink, and lodge there.

5 And it cometh to pass, on the fourth day, that they rise early in the morning, and he riseth to go, and the father of the young woman saith unto his son-in-law, `Support thy heart with a morsel of bread, and afterward ye go on.'

6 And they sit and eat both of them together, and drink, and the father of the young woman saith unto the man, `Be willing, I pray thee, and lodge all night, and let thy heart be glad.'

7 And the man riseth to go, and his father-in-law presseth on him, and he turneth back and lodgeth there.

8 And he riseth early in the morning, on the fifth day, to go, and the father of the young woman saith, `Support, I pray thee, thy heart;' and they have tarried till the turning of the day, and they eat, both of them.

9 And the man riseth to go, he and his concubine, and his young man, and his father-in-law, father of the young woman, saith to him, `Lo, I pray thee, the day hath fallen toward evening, lodge all night, I pray thee; lo, the declining of the day! lodge here, and let thine heart be glad -- and ye have risen early to-morrow for your journey, and thou hast gone to thy tent.'

10 And the man hath not been willing to lodge all night, and he riseth, and goeth, and cometh in till over-against Jebus (It [is] Jerusalem), and with him [are] a couple of asses saddled; and his concubine [is] with him.

11 They [are] near Jebus, and the day hath gone greatly down, and the young man saith unto his lord, `Come, I pray thee, and we turn aside unto this city of the Jebusite, and lodge in it.'

12 And his lord saith unto him, `Let us not turn aside unto the city of a stranger, that is not of the sons of Israel, thither, but we have passed over unto Gibeah.'

13 And he saith to his young man, `Come, and we draw near to one of the places, and have lodged in Gibeah, or in Ramah.'

14 And they pass over, and go on, and the sun goeth in upon them near Gibeah, which is to Benjamin;

15 and they turn aside there to go in to lodge in Gibeah, and he goeth in and sitteth in a broad place of the city, and there is no man gathering them into the house to lodge.

16 And lo, a man, an aged one, hath come from his work from the field in the evening, and the man [is] of the hill-country of Ephraim, and he [is] a sojourner in Gibeah, and the men of the place [are] Benjamites.

17 And he lifteth up his eyes, and seeth the man, the traveller, in a broad place of the city, and the aged man saith, `Whither goest thou? and whence comest thou?'

18 And he saith unto him, `We are passing over from Beth-Lehem-Judah unto the sides of the hill-country of Ephraim -- thence I [am], and I go unto Beth-Lehem-Judah; and to the house of Jehovah I am going, and there is no man gathering me into the house,

19 and both straw and provender are for our asses, and also bread and wine there are for me, and for thy handmaid, and for the young man with thy servants; there is no lack of anything.'

20 And the old man saith, `Peace to thee; only, all thy lack [is] on me, only in the broad place lodge not.'

21 And he bringeth him in to his house, and mixeth [food] for the asses, and they wash their feet, and eat and drink.

22 They are making their heart glad, and lo, men of the city, men -- sons of worthlessness -- have gone round about the house, beating on the door, and they speak unto the old man, the master of the house, saying, `Bring out the man who hath come unto thine house, and we know him.'

23 And the man, the master of the house, goeth out unto them, and saith unto them, `Nay, my brethren, do not evil, I pray you, after that this man hath come in unto my house, do not this folly;

24 lo, my daughter, the virgin, and his concubine, let me bring them out, I pray you, and humble ye them, and do to them that which is good in your eyes, and to this man do not this foolish thing.'

25 And the men have not been willing to hearken to him, and the man taketh hold on his concubine, and bringeth [her] out unto them without, and they know her, and roll themselves upon her all the night, till the morning, and send her away in the ascending of the dawn;

26 and the woman cometh in at the turning of the morning, and falleth at the opening of the man's house, where her lord [is], till the light.

27 And her lord riseth in the morning, and openeth the doors of the house, and goeth out to go on his way, and lo, the woman, his concubine, is fallen at the opening of the house, and her hands [are] on the threshold,

28 and he saith unto her, `Rise, and we go;' and there is none answering, and he taketh her on the ass, and the man riseth and goeth to his place,

29 and cometh in unto his house, and taketh the knife, and layeth hold on his concubine, and cutteth her in pieces to her bones -- into twelve pieces, and sendeth her into all the border of Israel.

30 And it hath come to pass, every one who seeth hath said, `There hath not been -- yea, there hath not been seen like this, from the day of the coming up of the sons of Israel out of the land of Egypt till this day; set your [heart] upon it, take counsel, and speak.'

[_Quasimodo]

Actually, this 1904 Victor III Talking Machine manufactured in Camden New Jersey, seems to be holding its own after 110 years.... http://www.youtube.com/watch?v=15r1_ZJeBo0

That is a great old antique, Nipper! Do you own one?

The record on the video was a little hard on the ears, though. If you and I start talking antiques it will be the ultimate derail for your thread.

[_LeVay]

HAIL SATAN!

THE THREE TYPES
OF
Satanic RITUAL

HERE are three types of ceremony incorporated in the practice of Satanic magic.

Each of these correspond to a basic human emotion. The first of these we shall call a sex ritual.

A sex ritual is what is commonly known as a love charm or spell. The purpose in performing such a ritual is to create desire on the part of the person whom you desire, or to summon a sex partner to fulfill your desires. If you have no specific person or type of person in mind strong enough to cause direct sexual feeling culminating in orgasm, you will not succeed in performing as successful working. The reason for this is that even if the ritual was successful, by accident, what good would it serve if you could not take advantage of your eventual opportunity because of lack of stimulation or desire? It is easy to confuse enchantment for your ulterior motives, with spell‐casting to satisfy your sexual desires.

Enchantment for self‐aggrandizement, when accompanied by ceremonial magic, falls into the category of either the compassion or the destruction ritual, or possibly both. If you want or need something so badly you are sad or feel much anguish without it, without causing hurt on another’s part, then this would incorporate a compassion ritual to increase your power. If you wish to enchant or entrap a deserving victim for your own purposes, you would employ a destruction ritual. These formulas are to be adhered to, as applying the wrong type of ritual towards a desired result can lead to trouble of a complicated nature.

A good example of this is the girl who finds herself plagued by a relentless suitor. If she has done little to encourage him, then she should recognize him for the psychic vampire he is, and let him play his masochistic role. If, however, she has enchanted him frivolously, giving him every encouragement and then finds herself a steady object of sexual desire, much to her dismay, she has no one to blame but herself. Such exercises are only ego boosts, borne of an indoctrination of ego denial which makes these little bewitchments necessary. The Satanist has enough ego strength to use enchantments for her own sexual gratification, or to gain power or success of a specific nature.

The second type of ritual is of a compassionate nature. The compassion, or sentiment, ritual is performed for the purpose of helping others, or helping oneself. Health, domestic happiness, business activities, material success, and scholastic prowess are but a few of the situations covered in a compassion ritual. It might be said that this form of ceremony could fall into the realm of genuine charity, bearing in mind that “charity begins at home.”

The third motivating force is that of destruction. This is a ceremony used for anger, annoyance, disdain, contempt, or just plain hate. It is known as a hex, curse, or destroying agent.

One of the greatest of all fallacies about the practice of ritual magic is the notion that one must believe in the powers of magic before one can be harmed or destroyed by them.

Nothing could be farther from the truth, as the most receptive victims of curses have always been the greatest scoffers. The reason is frighteningly simple. The uncivilized tribesman is the first to run to his nearest witch‐doctor or shaman when he feels a curse has been placed upon him by an enemy. The threat and presence of harm is with him consciously, and belief in the power of the curse is so strong that he will take every precaution against it. Thus, through the application of sympathetic magic, he will counteract any harm that might come his way. This man is watching his step, and not taking any chances.

On the other hand, the “enlightened” man, who doesn’t place any stock in such “superstition,” relegates his instinctive fear of the curse to his unconscious, thereby nourishing it into a phenomenally destructive force that will multiply with each succeeding misfortune. Of course, every time a new setback occurs, the non‐believer will automatically deny any connection with the curse, especially to himself. The emphatic conscious denial of the potential of the curse is the very ingredient that will create its success, through setting‐up of accident prone situations. In many instances, the victim will deny any magical significance to his fate, even unto his dying gasp—although the magician is perfectly satisfied, so long as his desired results occur. It must be remembered that it matters not whether anyone attaches any significance to your working, so long as the results of the working are in accordance with your will.

The super‐logician will always explain the connection of the magical ritual to the end result as “coincidence.”

Whether magic is performed for constructive or destructive purposes, the success of the operation is dependent on the receptivity of the person who is to receive the blessing or curse, as the case may be. In the case of a sex or compassion ritual, it helps if the recipient has faith and believes in magic, but the victim of a hex or curse is much more prone to destruction if he DOES NOT believe in it! So long as man knows the meaning of fear, he will need the ways and means to defend himself against his fears. No one knows everything, and as long as there is wonder, there will always be an apprehension of the unknown, where there are potentially dangerous forces. It is this natural fear of the unknown, a first cousin to the fascination towards the unknown, that impels the man of logic towards his very explanations.

Obviously, the man of science is motivated to discovery by his very sense of wonder. And yet, how sad that this man who calls himself logical is often the last to recognize the essence of ritual magic.

If religious faith can make bleeding wounds appear on the body in approximation to the wounds supposedly inflicted on Christ, it is called stigmata. These wounds appear as a result of compassion driven to an emotionally violent extreme. Why, then, should there be any doubt as to the destructive extremes of fear and terror. The so‐called demons have the power to destroy in a flesh rending manner, theoretically, as much as a handful of nails, long rusted away, can create blood‐dripping ecstasy in a person convinced he is hooked upon the cross of Calvary.

Therefore, never attempt to convince the skeptic upon whom you wish to place a curse. Allow him to scoff. To enlighten him would lessen your chance of success. Listen with benign assurance as he laughs at your magic, knowing his days are filled with turmoil all the while. If he is despicable enough, by Satan’s grace, he might even die—laughing!

A WORD OF WARNING!
TO THOSE WHO WOULD PRACTICE THESE ARTS—


Concerning Sex or Lust:
Take full advantage of spells and charms that work; if
you be a man, plunge your erect member into her with
lascivious delight; if you be a woman, open wide your
loins in lewd anticipation.

Concerning Compassion:
Be resolved that you’ll have no regrets at the expense
of the help that you have given others, should their
new‐found blessings place an obstacle in your path.
Be grateful for things that come to you through the
use of magic.

Concerning Destruction:
Be certain you DO NOT care if the intended victim lives
or dies, before you throw your curse, and having
caused their destruction, revel, rather than feel
remorse.


HEED WELL THESE RULES—OR IN
EACH CASE YOU WILL SEE A REVERSAL
OF YOUR DESIRES WHICH WILL
HARM, RATHER THAN HELP, YOU!




THE RITUAL, OR
“INTELLECTUAL DECOMPRESSION,”
CHAMBER


MAGICAL ceremony may be performed by oneself or in a group, but the advantages of each should be made clear.

A A group ritual is certainly much more of a reinforcement of faith, and an instillation of power, than is a private ceremony. The massing together of persons who are dedicated to a common philosophy is bound to insure a renewal of confidence in the power of magic. The pageantry of religion consistently becomes a solitary situation it reaches into that realm of self‐denial which runs concurrent with anti‐social behavior.

It is for this reason that the Satanist should attempt to seek out others with whom to engage in these ceremonies.

In the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group. There is nothing in this type of ceremony which would lead to embarrassment on the part of those conducting a ritual of this sort, since anger and the symbolic destruction of the intended victim are the essential ingredients.

On the other hand, a compassion ritual, with its unashamed shedding of tears, or a sex ritual, with its masturbatory and orgasmic overtones, would most likely succeed best if privately performed.

There is no place for self‐consciousness in the ritual chamber, unless that very self-consciousness is an integral part of the role being played, and can be used to good advantage i.e.: the shame felt by a prudent woman serving as an altar, who, through her embarrassment, feels sexual stimulation.

Even in a totally personalized ritual, however, the standardized preliminary invocations and devices should be employed before the intimate fantasies and acting out occur. The formal part of the ritual can be performed in the same room or chamber as the personalized working or, the formal ceremony in one place, the personal in another. The beginning and end of the ritual must be conducted within the confines of the ritual chamber containing the symbolic devices (altar, chalice, etc.).

The formalized beginning and end of the ceremony acts as a dogmatic, anti‐intellectual device, the purpose of which is to disassociate the activities and frame of reference of the outside world from that of the ritual chamber, where the whole will must be employed.

This facet of the ceremony is most important to the intellectual, as he especially requires the “decompression chamber” effect of the chants, bells, candles, and other trappings, before he can put his pure and willful desires to work for himself, in the projection and utilization of his imagery.

The “intellectual decompression chamber” of the Satanic temple might be considered a training school for temporary ignorance, as are ALL religious services! The difference is that the Satanist KNOWS he is practicing a form of contrived ignorance in order to expand his will, whereas another religionist doesn’t—or if he does know, he practices that form of self-deceit which forbids such recognition. His ego is already too shaky from his religious inculcation to allow himself to admit to such a thing as self‐imposed ignorance!




THE INGREDIENTS USED
IN THE PERFORMANCE
OF Satanic MAGIC

A. Desire

HE first ingredient in the performance of a ritual is desire, otherwise known as motivation, temptation, or emotional persuasion. If you do not truly desire any T end result, you should not attempt to perform a working.

There is no such thing as a “practice” working, and the only way that a magician could do “tricks” such as moving inanimate objects, would be to have a strong emotional need to do so. It is true that if the magician wishes to gain power through impressing others with his feats of magic, he must produce tangible proof of his ability. The Satanic concept of magic, however, fails to find gratification in the proving of magical prowess.

The Satanist performs his ritual to insure the outcome of his desires, and he would not waste his time nor force of will on something so inconclusive as rolling a pencil off a table, etc. through the application of magic. The amount of energy needed to levitate a teacup (genuinely) would be of sufficient force to place an idea in a group of people’s heads halfway across the earth, in turn, motivating them in accordance with your will. The Satanist knows that even if you succeeded in lifting the teacup from the table, it would be assumed that trickery was used anyway. Therefore, if the Satanist wants to float objects in mid‐air, he uses wires, mirrors, or other devices, and saves his force for self‐aggrandizement. All “gifted” mediums and white‐light mystics practice pure and applied stage magic, with their blindfolds and sealed envelopes, and any fairly competent stage magician, carnival worker, or lodge‐hall entertainer can duplicate the same effect—although lacking, perhaps, the sanctimonious “spiritual” overtones.

A little child learns that if he wishes for something hard enough, it will come true. This is meaningful. Wishing indicates desire, whereas prayer is accompanied by apprehension.

Scripture has twisted desire into lust, covetousness, and greed. Be as a child, and do not stifle desire, lest you lose touch with the first ingredient in the performance of magic. Be led into temptation, and take that which tempts, whenever you can!


B. Timing

In every successful situation, one of the most important ingredients is the proper timing.

In the performance of a magical ritual, timing can mean success or failure to an even greater extent. The best time to cast your spell or charm, hex or curse, is when your target is at his most receptive state. Receptivity to the will of the magician is assured when the recipient is as passive as possible. No matter how strong‐willed one is, he is naturally passive while he is asleep; therefore, the best time to throw your magical energy towards your target is when he or she sleeps.

There are certain periods of the sleep cycle that are better than others for susceptibility to outside influences. When a person is normally fatigued from a day’s activities, he will “sleep like a log” until his mind and body are rested. This period of profound sleep usually lasts about four to six hours, after which the period of “dream sleep” occurs which lasts two or three hours, or until awakening. It is during this “dream sleep” that the mind is most receptive to outside or unconscious influence.

Let us assume the magician wishes to cast a spell on a person who would usually retire at 11 o’clock in the evening, and rise at 7 o’clock in the morning. The most effective time to perform a ritual would be about 5 o’clock in the morning, or two hours before the recipient awakens.

It is to be emphasized that the magician must be at his peak of efficiency, as he represents the “sending” factor when he performs his ritual. Traditionally speaking, witches and sorcerers are night people, and understandably so. What better schedule on which to live, for the sending of thoughts towards unsuspecting sleepers! If only people were aware of the thoughts injected into their minds while they slept! The dream state is the birthplace of much of the future. Great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, shall produce much. But he who is guided by thoughts unrecognized is led into situations that will later be interpreted as “fate,” “God’s will,” or accident.

There are other times in each person’s day that lend themselves to the receiving of the will of the wizard. Those times when day‐dreaming or boredom ensue, or when time hangs heavy, are fertile periods of suggestibility.

If a woman is the target for your spell, do not forget the importance of the menstrual cycle. If man were not dulled through his stifling evolutionary development, he would know, as an all‐fours animal knows, when the female was most sexually inclined. Man’s snout, however unsullied by cheap opiates, is not normally equipped to ferret out such tell-tale erotic scents. Even if he were so endowed with such olfactory powers, the object of his quest would most likely “throw him off the scent” through the use of massive doses of perfumery to cover and smother the “offending” effluvium, or eliminate detection completely, by the astringent action of powerful deodorants.

Despite these discouraging factors, man is still motivated to desire or be repelled, as the case may be, by his unconscious recognition of the change in woman’s body chemistry. This is accomplished in the form of a sensory cue, which is olfactory in its nature. To go backwards, in what would amount to a return to the all‐fours animal, would seem to be the best exercise for the conscious application of these powers, but to the squeamish might smack of lycanthropy. There is, however, an easier way, and that is to simply ascertain the dates and frequency of the menstrual cycle of the woman who is your target. It is immediately before and after the period itself that the average woman is most sexually approachable. Therefore, the magician will find the sleep period during these times most effective for the instillation of thoughts or motivations of a sexual nature.

Witches and sorceresses have a much greater range of time in which to cast their spells toward the men of their choice. Because man is more consistent in his sexual drives than woman (although there are many women with equal or even greater lusts), day to day timing is not as important. Any man who is not already drained of all sexual energy is a “sitting duck” for the proficient witch. The time of the year following the spring equinox is the most fraught with sexual vigor in a man, and he asserts himself accordingly; but the witch, in turn, must work her magic stronger, as she will find his eyes will stray.

Should the fearful ask, “Is there no defense against such witchery?” it must be answered thus “Yes, there is protection. You must never sleep, never daydream, never be without a vital thought, and never have an open mind. Then you shall be protected from the forces of magic.”


C. Imagery

The adolescent boy who takes great care in carving, on a tree, a heart containing his and his love object’s initials; the little chap who sits by the hour drawing his conception of sleek automobiles; the tiny girl who rocks a scuffed and ragged doll in her arms, and thinks of it as her beautiful little baby—these capable witches and warlocks, these natural magicians, are employing the magical ingredient known as imagery, and the success of any ritual depends on it.

Children, not knowing or caring if they possess artistic skill or other creative talents, pursue their goals through the use of imagery of their own manufacture, whereas “civilized” adults are much more critical of their own creative efforts. This is why a primitive” magician can utilize a mud doll or crude drawing to successful advantage in his magical ceremonies. To HIM, the image is as accurate as needs be.

Anything which serves to intensify the emotions during a ritual will contribute to its success. Any drawing, painting, sculpture, writing, photograph, article of clothing, scent, sound, music, tableau, or contrived situation that can be incorporated into the ceremony will serve the sorcerer well.

Imagery is a constant reminder, an intellect‐saving device, a working substitute for the real thing. Imagery can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality.

If you wish to enjoy sexual pleasures with the one of your choice, you must create the situation you desire on paper, canvas, by the written word, etc., in as overstated a way as possible, as an integral part of the ceremony.

If you have material desires, you must gaze upon images of them—surround yourself with the smells and sounds conducive to them—create a lodestone which will attract the situation or thing that you wish!

To insure the destruction of an enemy, you must destroy them by proxy! They must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! It is easy to see why the religions of the right‐hand path frown upon the creation of “graven images.” The imagery used by the sorcerer is a working mechanism for material reality, which is totally opposed to esoteric spirituality.

A Greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. His work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, Pygmalion, received the greatest of magical benedictions, and the beautiful Galatea was his.


D. Direction

One of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end.

Altogether too many would‐be witches and warlocks will perform a ritual, and then go about with tremendous anxiety waiting for the first sign of a successful working. For all intent and purpose, they might as well get down on their knees and pray, for their very anxiety in waiting for the desired results only nullifies any real chance of success.

Furthermore, with this attitude, it is doubtful that enough concentrated energy to even perform a proper ceremony could be stored up in the first place.

To dwell upon or constantly complain about the situation upon which your ritual would be based only guarantees the weakening of what should be ritualistically directed force, by spreading it thin and diluting it. Once the desire has been established strongly enough to employ the forces of magic, then every attempt must be made to symbolically give vent to these wishes IN THE PERFORMANCE OF THE RITUAL—NOT before or after!

The purpose of the ritual is to FREE the magician from thoughts that would consume him, were he to dwell upon them constantly. Contemplation, daydreaming and constant scheming burns up emotional energy that could be gathered together in a dynamically usable force; not to mention the fact that normal productivity is severely depleted by such consuming anxiety.

The witch who casts her spells between long waits by the telephone, anticipating her would‐be lover’s call; the destitute warlock who invokes Satan’s blessing, then waits on pins and needles for the check to arrive; the man, saddened by the injustices wrought upon him, who, having cursed his enemy, plods his way, long of face, and furrowed of brow—all are common examples of misdirected emotional energy.

Small wonder that the “white” magician fears retribution after casting an “evil” spell!

Retribution, to the guilt‐ridden sender, would be assured, by their very conscience-stricken state!


E. The Balance Factor

The Balance Factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curse. This ingredient is a small, but extremely important one.

A complete knowledge and awareness of this factor is an ability few witches and warlocks ever attain. This is, simply, knowing the proper type of individual and situation to work your magic on for the easiest and best results. Knowing one’s own limitations is a rather odd bit of introspection, it would seem, for a person who should be able to perform the impossible; but under many conditions it can make the difference between success and failure.

If, in attempting to attain your goal through either greater or lesser magic, you find yourself failing consistently, think about these things: Have you been the victim of a misdirected, overblown ego which has caused you to want something or someone when the chances are virtually non‐existent? Are you a talentless, tone‐deaf individual who is attempting, through magic, to receive great acclaim for your unmusical voice? Are you a plain, glamorless witch with oversized feet, nose, and ego, combined with an advanced case of acne, who is casting love spells to catch a handsome young movie star? Are you a gross, lumpy, lewd‐mouthed, snaggle‐toothed loafer who is desirous of a luscious young stripper?

If so, you’d better learn to use the balance factor, or else expect to fail consistently!

To be able to adjust one’s wants to one’s capabilities is a great talent, and too many people fail to realize that if they are unable to attain the maximum, “a half a loaf can be better than none.” The chronic loser is always the man who, having nothing, if unable to make a million dollars, will reject any chance to make fifty thousand with a disgruntled sneer.

One of the magician’s greatest weapons is knowing himself; his talents, abilities, physical attractions and detractions, etc., and when, where, and with whom to utilize them!

The man with nothing to offer, who approaches the man who is successful with grandiose advice and promise of great wealth, has the alacrity of the flea climbing up the elephant’s leg with the intention of rape!

The aspiring witch who deludes herself into thinking that a powerful enough working will always succeed, despite a magical imbalance, is forgetting one essential rule: MAGIC IS LIKE NATURE ITSELF, AND SUCCESS IN MAGIC REQUIRES WORKING IN
HARMONY WITH NATURE, NOT AGAINST IT