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ABRAMELIN

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material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed mage abramelin. put simply, magical powers aren't achieved overnight. it requires an organized, daily, step-by-step regime of recorded attempts and results. this would include a series of banishings before as well as after a ritual. invocations alone take up a great percentage of a occultist's agenda. banishings, on the other hand, although self explanatory in nature, cannot be emphasized more on the i

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onents of everything in life, according to ancient chinese philosophy. yang is the original sun concept of light, power, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negatifothe sacred magic of abramelin the mage introduction and book i translated by s.l. mac gregor mathers the sacred magic of abramelin the mage introduction and book i this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 6, 1998. i introduction, by s.l. mac gregor

years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he received that system of magical instruction and practice which forms the body of the second and third books of this work. in the manuscript original this name is spelt in several different ways, i have noted this in the text wherever it occurs. the variations are: abra-melin, abramelin, abramelim, and abraha-melin. from these i have selected the orthography abra-melin to place on the title page, and i have adhered to the same in this introduction. as far as can be gathered from the text, the chief place of residence of abraham the jew after his travels was w rzburg, or, as it was called in the middle ages, herbipolis. he appears to have married his cousin, and by her t

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 himself thereunto, and studieth, learneth; and a man can have no more shameful and evil title5 than that of being an ignorant person/ of abramelin the mage 3 the second chapter. herefore do i confess, that i, even i also, am not born a master; neither have i invented this science of my own proper genius; but i have learned it from others in the manner which i will hereafter tell thee, and in truth. my father, simon, shortly before his death, gave me certain signs and instructions concerning the way in which it is necessary to acqui

angels, enjoying their sight and their sacred conversation, from whom7 at length i received afterwards the foundation of the veritable magic, and how to command and dominate the evil spirits. so that by way of conclusion unto this chapter i cannot say that i have otherwise received the true instruction save from abramelim8 and the true and incorruptible magic save from the holy angels of god. of abramelin the mage 5 the third chapter. have already 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

for which we ourselves were seeking; but as we there found nothing equivalent to the trouble we had taken, or which was worthy of our attention, there came into my head the extravagant idea to advance no farther, but to return to my own home. i communicated my intention to my companion, but he for his part wished to follow out his enterprise and seek his good fortune; so i prepared to return. of abramelin the mage 7 the fourth chapter n my return journey i began to reflect on the time which i had lost in travelling, and on the great expense which i had been at without any return, and without having made any acquisition of that which i wished for and which had caused me to undertake the voyage. i had, however, taken the resolution of returning to my home on quitting arabia deserta by way o

t according to our false dogmas, but in the way and law of the lord. the which promise i having ever after inviolably observed, and being later on again among my relatives and other jews, i passed among them for a wicked and foolish man; but i said in myself: let the will of god be done, and let not respect of persons turn us aside from the right path, seeing that man is a deceiver. the aforesaid abramelin, knowing the ardent desire which i had to learn, he gave me two manuscript books, very similar in form unto these which i now bequeath unto thee, o lamech, my son; but very obscure: and he told me to copy them for myself with care, which i did, and carefully examined both the one and the other. and he asked me if i had any money, i answered unto him yes. he said unto me that he required

he day following (which was a tuesday, before the rising of the sun, to make with great humility and devotion a general confession of all my life unto the lord, with a true and firm proposal and resolution to serve and fear him otherwise than i had done in the past, and to wish to live and die in his most holy law, and in obedience unto him. i performed my confession with all the attention and of abramelin the mage 9 exactitude necessary. it lasted until the going down of the sun; and the day following i presented myself unto abramelin, who with a smiling countenance said unto me: it is thus i would ever have you. he then conducted me into his own apartment where i took the two little manuscripts which i had copied; and he asked of me whether truly, and without fear, i wished for the divin

d me into his own apartment where i took the two little manuscripts which i had copied; and he asked of me whether truly, and without fear, i wished for the divine science and for the true magic. i answered unto him that it was the only end and unique motive which had induced me to undertake a so long and troublesome voyage, with the view of receiving this special grace from the lord. and i, said abramelin, trusting in the mercy of the lord, i grant and accord unto thee this holy science, which thou must acquire in the manner which is prescribed unto thee in the two little manuscript books, without omitting the least imaginable thing of their contents; and not in any way to gloss or comment upon that which may be or may not be, seeing that the artist who hath made that work is the same god

before him, but he rebuked me, saying that we ought only to bend the knee before god. i avow that these two books20 were so exactly written, that thou, o lamech my son, mayest see them after my death, and thou shalt thus recognise how much respect i have for thee.21 it is true that before my departure i well read and studied them, and when i found anything difficult or obscure i had recourse unto abramelin, who with charity and patience explained it unto me. being thoroughly instructed, i took leave of him, and having received his paternal blessing; a symbol which is not only in use among the christians, but which was also the custom with our forefathers; i also the sacred magic 10 departed, and i took the route to constantinople, whither having arrived i fell sick, and my malady lasted fo

but the lord in his mercy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for venice i embarked thereon, and i arrived there, and having rested some days i set out to go unto trieste, where having landed, i took the road through the country of dalmatia, and arrived at length at my paternal home, where i lived among my relatives and my brothers. of abramelin the mage 11 the fifth chapter. t is not sufficient to travel and journey abroad and see many lands, if one does not draw some useful experience therefrom. wherefore, in order to show unto thee a good example, i will in this chapter speak of the mysteries22 of this art which i discovered in one way and another while travelling in the world, and also of the measure and understanding of the

tions and impious and profane prayers, and performing the whole with great difficulty. the fifth, named abimelu, operated by the means and aid of demons, to whom he prepared statues, and sacrificed, and thus they served him with their abominable arts. in arabia they made use of plants, of herbs, and of stones as well precious as common. the divine mercy inspired me to return thence, and led me to abramelin, who was he who declared unto me the secret, and opened unto me the fountain and true source of the sacred mystery, and of the veritable and ancient magic which god had given unto our forefathers. also at paris i found a wise man called joseph, who, having denied the christian faith, had made himself a jew. this man truly practised magic in the same manner as abramelin, but he was very f

arriving at perfection therein; because god, who is just, never granteth the perfect, veritable and fundamental treasure unto those who deny him; notwithstanding that in the rest of their life they might be the most holy and perfect men in the world. i am astonished when i consider the blindness of many persons who let themselves be led by evil masters, who take pleasure in falsehood, and, we of abramelin the mage 13 may rather say, in the demon himself; giving themselves over unto sorceries and idolatries, one in one manner, another in another manner, with the result of losing their souls. but the truth is so great, the devil is so deceitful and malicious, and the world so frail and so infamous that i must admit that things cannot be otherwise. let us then open our eyes, and follow that

nfamous that i must admit that things cannot be otherwise. let us then open our eyes, and follow that which i shall lay down in the following chapters; and let us not walk in another path, whether of the devil, or of men, or of books which boast of their magic; for in truth i declare unto thee that i had so great a quantity of such matters written out with so much art, that had i not had these of abramelin, i could herein have given thee those. however, it is true that just as there is only one god, that not one of these books is worth an obolus.23 yet with all this there are men so blind that they buy them at exorbitant prices, and they lose their money, their time, and their pains, and which is worse, very often their souls as well. the sacred magic 14 the sixth chapter. he fear of the l

t without any risk she would conduct me to a place where i greatly desired to find myself. i allowed myself to be persuaded by her promises. she then gave unto me an unguent, with which i rubbed the principal pulses of my feet and hands; the which she did also; and at first it appeared to me that i was flying in the air in the place which i wished, and which i had in no way mentioned to her. 7 of abramelin the mage 15 i pass over in silence and out of respect, that which i saw, which was admirable, and appearing to myself to have remained there a long while, i felt as if i were just awakening from a profound sleep, and i had great pain in my head and deep melancholy. i turned round and saw that she was seated at my side. she began to recount to me what she had seen, but that which i had se

s there was hidden a very great mystery, because that by the means of numbers one can perform all the operations for friendships, riches, honours, and all sorts of the sacred magic 16 things, good and evil; and he assured me that he had tried them, but that yet some that he knew to be very true had not yet succeeded with him. with regard to this particular, i found out the reason through the wise abramelin, who told me that this came and depended from a divine ministry, that is to say, from the qabalah, and that without that, one could not succeed. all these things have i beheld, and many others, and those who possessed these secrets gave them to me out of friendship. i burned these recipes afterwards in the house of abramelin, they being absolutely things very far removed from the will of

rets in the symbols of the third book which i have seen made experiment of with mine own eyes by abramelim,28 and to be perfectly true, and which afterwards i myself have performed. and after him i found no one who worked these things truly; and although joseph at paris walked in the same path, nevertheless god, as a just judge, did not in any way wish to grant unto him the sacred magic in its of abramelin the mage 17 entirety, because he had despised the christian law. for it is an indubitable and evident thing that he who is born christian, jew, pagan, turk, infidel, or whatever religion it may be, can arrive at the perfection of this work or art and become a master, but he who hath abandoned his natural law, and embraced another religion opposed to his own, can never arrive at the summi

absent myself suddenly, and go away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. it was not possible for me to do it sooner for many reasons and dangers of which latter i ran a risk in that place, besides which it would be necessary to leave my wife, who was young and now enceinte. finally, i resolved to follow the example of abramelin, and i divided my house31 into two parts; i took another house at rent, which i in part furnished, and i gave over to one of my uncles the care of providing the necessaries of life and the needs thereof. meanwhile i with my wife and a servant remained in my own house, and i began to accustom myself to the solitary life, which it was to me extremely difficult to support, because of the me

s sweet and delightful presence with an indicible contentment, my holy angel, whom god the most merciful had destined from my creation for my guardian, spake unto me with the greatest goodness and affection; who not only manifested unto me the veritable magic, but even made easier for me the means of obtaining it. he confirmed as being true the symbols of the qabalah which i had received from' of abramelin the mage 19 abramelin; and he gave me the fundamental means by which i could have an infinitude of others in my operations according to my pleasure, assuring me that he would instruct me fully thereon (these symbols are all like those of the third book) he gave me further very useful advice and admonition, such as an angel could give; how i should govern myself the following days with th

hemselves of this art, as also that they may use it to the honour of him who hath given this wisdom unto men, and glorify him; and in order that each one may know how great and inexhaustible are the treasures of the lord, and render unto him particular thanks for so precious a gift. and especially (do i thank him) for having granted unto me, who am but a little worm of earth, through the means of abramelin the power to give and communicate unto others this sacred science. after my death a book will be found, which i commenced to write at the time when i was beginning to put in practice this art, which, reckoning the number of the years, was in 1409, until to-day on which i am arrived at the 96th32 year of mine age, with all honour and augmentation of fortune; and in this book can be read i

s a private person; and i even by means of mine art facilitated his marriage with his wife; and i caused him to overcome the great difficulties which opposed his marriage. i delivered also the count frederick34 by the means of 2000 artificial cavalry (the which i by mine art caused to appear according unto the tenor of the twenty-ninth chapter of the third book here following, free out of the, of abramelin the mage 21 hands of the duke leopold of saxonia; the which count frederick without me would have lost both his own life, and his estate as well (which latter would not have descended) unto his heirs. unto the bishop of our city also, i showed the betrayal of his government at orembergh, one year before the same occurred; and i say no more concerning this because he is an ecclesiastic35

and explain more clearly; because the instructions which i received, although in very obscure words and hieroglyphics, have caused me to attain mine object, and have never permitted me to err and fall into pagan, strange, and superstitious idolatries; i being always kept in the way of the lord, who is the true, the only, the infallible end, for arriving at the possession of this sacred magic. of abramelin the mage 23 the ninth chapter. he infamous belial hath no other desire than that of obtaining the power of hiding and obscuring the true divine wisdom, so that he may have more means of blinding simple men and of leading them by the nose; so that they may always remain in their simplicity, and in their error, and that they may not discover the way which leadeth unto the true wisdom; seei

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s noticeable how constantly abraham the jew insists upon this point. 67 this word in greek would mean exhausted in every way or hemmed in and hindered on every side. 68 i.e, the angels. 69 the following instructions recall some of cagliostro's methods of magical working. the sacred magic 38 70 ie, the child. 71 ie, the operator. 72 ie, the lamen of silver, previously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses

he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of veritable magic. hoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be ma

y impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a hereditary treasure. in like manner

hey may perhaps be remedied. and be ye sure that god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that

ing of a man who should deal with god by the intermediary of his holy angels, to think that he ought to address him in a jargon, neither knowing what he saith nor what he demandeth. is it not an act of madness to wish to offend god and his holy angels! let us then walk in the right way, let us speak before god with heart and mouth alike opened, in our own maternal language,16 since how can ye$ of abramelin the mage 49 pretend to obtain any grace from the lord, if ye yourselves know not what ye ask? yet, however, the number of those who lose themselves utterly in this vanity is infinite; many say that the grecian language is more agreeable unto god, it may be true that it was perhaps at one time, but how many among us to-day understand it perfectly, this is the reason why it would be the mo

ess for (higher) magical operations. the election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error. wherefore i have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the

eatest force in the elements; whether when it is above or when it is below your horizon or hemisphere? we must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of god. why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon! abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark

f their days and hours, because if ye make use of these as do the false magicians and enchanters, god will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of saturn or of mars. i therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the astrologers in the election of days and of hours. of abramelin the mage 53 the seventh chapter. regarding what it is necessary to accomplish during the first two moons of the beginning of this veritable and sacred magic. e who commenceth this operation should consider with care that which we have before said, and should pay attention unto that which followeth; and the thing being of importance, i shall leave alone for the present all other considera

at the breast. as regardeth the regimen of your life and actions, ye shall have regard unto your status and condition. if you be your own master, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation; leading a life tranquil, solitary and honest. if aforetime you have been a wicked, debauched, avaricious, luxurious and proud of abramelin the mage 55 man, leave and flee from all these vices. consider that this was one of the principal reasons why abraham, moses, david, elijah, john, and other holy men retired into desert places, until that they had acquired this holy science and magic; because where there are many people, many scandals do arise; and where scandal is, sin cometh; the which at length offendeth and driveth a

t you should govern yourself to the best of your ability; and in such case you shall perform your orations in your bed, entreating god to restore you to health, so that you may be enabled to continue your undertaking, and make the sacrifices which be due, and so with the greater strength be able to work to obtain his wisdom. and this is all that we should do and observe during these two moons. of abramelin the mage 57 the eighth chapter. concerning the two second moons. he two first moons being finished; the two second moons follow, during the which ye shall make your prayer, morning and evening at the hour accustomed; but before entering into the oratory ye shall wash your hands and face thoroughly with pure water. and you shall prolong your prayer with the greatest possible affection, de

r filled with charcoal to put inside the censer when necessary, and which ye can take outside the oratory, because the censer itself should never be taken away from the place. note well that after having performed your prayer, you ought to take it35 out of the oratory, especially during the two last moons, and ye should inter it in a place which cannot well be made unclean, such as a garden. 0 of abramelin the mage 59 the tenth chapter. concerning what things a man may learn and study during these two moons. lthough the best counsel which i can give is that a man should go into retirement in some desert or solitude, until the time of the six moons destined unto this operation be fulfilled, and that he shall have obtained that which he wisheth; as the ancients used to do; nevertheless now t

ge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. a handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the opera

rd with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation; i 7 of abramelin the mage 63 know my wretchedness, and that i am not worthy to appear before thy divine majesty, nor even to implore and beseech thy goodness and mercy for the least grace. but, o lord of lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of thy grace. wherefore, o lord my g

ry and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecra

beseech him not to abandon you. the prayer being finished you will see that the splendour will disappear. then shall you quit the oratory, closing the door, but leaving the windows open and the lamp alight. you shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the following morning. of abramelin the mage 67 the fourteenth chapter. concerning the convocation of the spirits. 64 hough the following advice may be scarcely necessary for the most part, since i have already explained unto you all things necessary to be done; and also seeing that your guardian angel will have sufficiently instructed you in all that you should do; yet nevertheless i will here declare plainly certain matt

and unwilling to obey you, you must not on that account give way to anger, because thus you will only do injury to yourself; and they will ask nothing better, it being exactly what they would be endeavouring to do; but (on the contrary) with an intrepid heart, and putting your whole trust in god, with a tranquil heart you shall exhort them to yield, letting them see that you have put all your of abramelin the mage 69 confidence in the living and only god, reminding them how powerful and potent he is; thus, therefore, govern yourself, using prudence towards them. and communicate unto them also the form72 in the which you wish them to appear; the which you can not determine, nor even themselves, but you ought the evening before to have demanded this from your guardian angel, who knoweth bet

lar cohorts of each will appear also invisibly, surrounding the eight sub-princes. but while invoking god your lord for strength and surety, and your holy angel for counsel and assistance, never forget what the latter will have taught you, for it is a necessary point. here followeth the fifteenth chapter which teacheth what we should demand from the spirits, who are divided into three classes. of abramelin the mage 71 the fifteenth chapter. concerning what you should demand of the spirits who are divided into three different troops and convoked on three separate days. he demands we should make to the spirits are of three different kinds. the first demand. the demand of the first day when the four superior princes shall have visibly appeared, you shall make according unto the order of the a

nd all their symbols having been sworn unto, put them aside in order in a certain place, so arranged that you can easily distinguish one from another, as regards the subject, operation, or effect, for which they have been made, and unto which they belong. this being done, you shall call astarot and asmodee together, with their common servitors,89 and shall propound unto them their symbols; and of abramelin the mage 73 having made them swear in the forementioned manner, you shall call in similar fashion asmodee and magot, with their servitors, and shall make them take oath upon their signs in the aforesaid manner. and thus shall you observe this method with the four other sub-princes;90 but first of all convoke them with their common servitors, and make them swear upon the common signs, the

member their oath made upon the symbols (and you shall send away) the familiar spirits and all other spirits with the aforesaid words. it is true, however, that as regardeth the familiar spirits you shall tell them that at the time when they are on guard-duty they shall remain near you visible or invisible, in whatever form shall please you, in order to serve you during the destined six hours& of abramelin the mage 75 the seventeenth chapter. what we should answer unto the interrogations of the spirits, and how we should resist their demands. he wicked devil knoweth full well that you are in no way obliged unto him, and that you have commenced this operation under the grace and mercy of god, and under the protection and defence of the holy angels; nevertheless, he will not fail to try his

it be that you shall not be too rude and insulting in commanding them. you shall make answer to this, that if they prove themselves to be obedient and prompt in serving you, that it may be that your angel, by whose instruction and command you are governing yourself, may instruct you not to be so rigid and severe with them if they shall obey, and that in such case you will act as may be right. of abramelin the mage 77 the eighteenth chapter. how he who operateth should behave as regardeth the spirits. e have already seen how one should constrain the spirits, and what one should ask of them; also how to dismiss them without hurt, and how we should make answer unto their demands and presentments.99 all that i am about to say unto you now is superfluous, because it is certain that any one who

nts in place, and keep the apartment of the oratory proper and clean, as well as the altar; which latter you may place in a corner, should it incommode you in the centre of the room. for in this apartment, if it be not contaminated nor profaned, you may every saturday enjoy the presence of your guardian angel; the which is one of the most sublime things which you can desire in this sacred art. of abramelin the mage 79 the nineteenth chapter. a descriptive list of the names of the spirits whom we may summon to obtain that which we desire. will here give a very exact description of many spirits, the which (names) either altogether or in part, or else as many of them as you may wish, you should give written upon paper unto the eight subprinces, on the second day of the conjuration. now all th

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d of his guardian angel. 137 i.e. of the second book. 138 i think this system of substitution should be very rarely actised. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command given to the demons, and not to an aspirant for the sacred wisd fthe sacred magic of abramelin the mage book iii translated by s.l. mac gregor mathers the book of the sacred magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 19

utraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g) tribulations to come( h) things p

n a l c e n a m a h c a l a m (8) k o s e m o b o d e s o f o s e d o b o m e s o k (9) r o t h e r o r o r i e t o a r a h h a r a o t e i r o r o r e h t o r (11) m e b h a e r e l i a i l e b i k o s i a h a o r o a h a i s o k i b e l i a i l e r e a h b e m (10) m e l a b b e d e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at th

y from chaldaic mla= fullness, entirety. ogari from hebrew ogr= a swallow or swiftly-flying thing. nolim from hebrew, nolim= hidden or covered things. whence we may extract the following as the formula of this square: various questions fully examined and analysed, and that quickly, and even things carefully hidden and concealed. this rule we can apply to discover the formulas of other squares. of abramelin the mage 126 no. c is a square of e j squares, and is also a complete specimen of double acrostic. thirama from chaldee tirm= strongly defended places, or citadels. higanam from hebrew or chaldee gnn or gnm= to defend. igogana, perhaps from hebrew gg= a roof or covering or protection from above. ragigar, perhaps from chaldaic roo (it must be remembered that, though i here transliterate t

letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. also in common with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader m

upon all sorts of propositions and all doubtful sciences( b( c) all three generally for the above effect( d (1) a l l u p l e i r u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you req

any animal( d) in human form( e) in the form of a bird (1) u r i e l r a m i e i m i m i e i m a r l e i r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g a a g t n a r o i t a e t r i m v a s a g o m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the for

the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the sec

ohen should perhaps be cohen= a jewish priest. orare, latin= to pray. hasah, heb. hsh= to keep silence. eraro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor (if) in the

a r a s (4) the sacred magick 137 (5) r a c a h a c a h (6) c u s i s u s i s (7) p e r a c h i e r a c h i p e r h c a h c a r e (8) r i s i r i s e r i s e k e s i r e p i r i s i r (9) n e s e r e l e h e s e p e s e h e l e r e s e n (10) p e t h e n e t h e n (11) k a l e f a r a r e l a m a l e r a r a f e l a k (12) k o b h a o b h a (9) n e s e r e l e h e s e p e s e h e l e r e s e n of abramelin the mage 138 notes to chapter v (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits can hardly be said so much of themselves to be able to execute the operations of this chapter, as under the rule of the aforementioned sp

e of d g squares. pethen= hebrew, pthn, an asp or venomous serpent, whence this square should probably be numbered b b. no. b b is a square of c f squares. kalef= klp, hebrew, a hammer. arare from hebrew arr to curse, cursed. lamal perhaps means in speaking from mll, hebrew, to speak. no. b c is a gnomon of j squares taken from a square of c f squares. kobha= perhaps hebrew kbh= to extinguish. of abramelin the mage 140 the sixth chapter. o cause mines to be pointed out, and to help forward all kinds of work connected therewith( b) to prevent caves from falling in( c) to shew a gold mine( d) to cause work to be done in mines( e) to make work done in inaccessible places( f) to make them tunnel mountains( g) to cause all water to be withdrawn from the mines( h) to make the spirits bring timbe

ops, or beams. if so, probably this square should be numbered b. no. d is a border of c a squares taken from a square of d g squares. cadsar perhaps from qtzr= to shorten or abbreviate a matter or work. k i l o i n i s e r p i l e n i r o o r i n e l i p r e s i n i o l i k (5 (6) n a k a b a k a b k i t t i k i s i a d i t i n n a t t a n n i t i d a i s i k i t t i k (7 (8) m a r a k a r a k of abramelin the mage 142 no. e is a square of e j squares. pelagim, hebrew plgim divisions, strata, etc. no. f is a square of d g squares. kiloin= hebrew qloim, excavations. no. g is a gnomon of j squares taken from a square of c f squares. nakab- hebrew, nqb= piercing. perforation. no. h is a square of d g squares. kittik may mean= to arrange in a store-place. tinnat recalls a name used on some of

tions are given regarding this chapter in the second book (e) no. b is a gnomon of b b squares taken from a square of d g squares. metalo from greek metallon= in metal, mineral, or mining work. m e t a l o e t a l o (1 (2) t a b b a t a r u u c a b u i r u b b u r i u b a c u u r a t a b b a t (3) i p o m a n o p a m e r a m o m a l o m i m e l a c a h a r o c u m i n a m a m o n o m i h i n i of abramelin the mage 144 no. c is a square of d g squares. tabbat, chaldaic thibvth= heads or sections of classification of operations. aruuca perhaps from aruq, adhering to. no. d is a square of e j squares. ipomano, probably from greek hippomanes an ingredient used in philtres, etc, perhaps put here for chemical drugs in general. the sacred magick 145 the eighth chapter. o excite tempests (i) to c

ignal above you, and touch the symbol on the top. to make it cease, touch it underneath (e) no. b is a square of e j squares. canamal= hebrew ciinml, ie, hailstones of great size. c a n a m a l a m a d a m a n a d a d a m a d a n a d a m a d a d a n a m a d a m a l a m a n a c (1) t a k a t a k a t a k a a k a t (2) h a m a g a b a l a m a h a m a l a b a g a m a h (3 (4) s a g r i r a g r i r of abramelin the mage 146 no. c is a border of b g taken from a square of c f squares. takat, tko, hebrew, has the sense of immersed in, overflowed by. no. d. a gnomon of b b squares taken from a square of d g squares. sagrir, hebrew sgrir, a most vehement rain and tempest. no. e. a square of c f squares. hamag, perhaps from hebrew, mok, to compress. or crush, or press. the sacred magick 147 the nint

m e i e r i o n t e m i r t i n m i o t i t o i m n i t r i m e t n o i r e i e m i m e i a i a c i l a i s i o r e l a i e r i r a c o r i l o n i r i l e i a l r r o i s i a l a n a i a (2 (5) k a l t e p h a p i e r i p l i l m o r e t e m u m e t e r o m l i l p i e r i p a h p e t l a k b e d a s e k e d a s e k b e d a s e r a m a si (3 (4) c h a d s i r h a d s i r i s d a h c h a d s i of abramelin the mage 148 notes to chapter ix (a) the symbols of this chapter are only manifested by the evil spirits (b) ashtaroth and asmomus together execute the signs and operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) let the being, whether man or animal, see the symbol, and then touch them suddenly with it; when they will appear transformed;

square of e j squares. kalteph. the hebrew word for dog is klb. this square it will be noted is not a perfect acrostic. no. g is a square of g e squares. diseebeh is probably from zabh- a wolf. this square also is not at all perfect as an acrostic. no. h is a square of b e e squares. isichadamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder any necromantic or magical operations from taking effect, except those of the qabalab and of this sacred magic( b) to undo any magic soever( c) to heal the bewitched( d) to make magical storms cease( e) to discover any magic( f) to hinder sorcerers from operating (1) c o d s e li m o h a b i m oc o (2) l a c h a t a c h a t l a c h a a h c a (3) p

nchant. no. d. a square of i b squares. paradilon, probably from greek para, against, and deilon, perverse, or miserable, or unfortunate. no. e. a square of c f squares. horah, from hebrew chrh, to be enraged; or hrh, to conceive, or bring forth. no. f. a square of e j squares. macaneh from hebrew mchnh, a fortification, castle, or defence. madasul, from matzl, about me, before me, at my side. of abramelin the mage 152 the eleventh chapter. o cause all kinds of books to be brought to one, and whether lost or stolen( b) for books of astrology( c) for books of magic( d) for books of chemistry. notes to chapter xi (a) the symbols of this chapter are manifested only by the angels, or by the guardian angel (b) magoth alone executes the operations of this chapter (c) the familiar spirits cannot

whole universe. no. c is a square of d g squares. searah, perhaps from hebrew sorh, a whirlwind; or perhaps from shorh= terrible, and is also used to express a kid, or a species of shaggy satyr-like demon, from the word being used to signify hair. no. d is a gnomon of b d squares taken from a square of e j squares. kehahek is probably from hebrew khch, meaning to conceal, obscure, or shut up. of abramelin the mage 154 the twelfth chapter. o know the secrets of any person (i) to know the secret of letters( c) to know the secret of words( d) to know secret operations( e) for the military counsels of a captain( f) to know the secrets of love( g) to know what riches a person possesseth( h) to know the secret of all arts (2) s i m b a s i i m b a s i a r c a r a (1) m e g i l l a e g i l l a m

disclose. no. c consists of b j squares taken from a square of e j squares. marcara, perhaps from krh to appear; hebrew simbasi, perhaps from bash, evil, and zmh, thought. no. d consists of a gnomon of b d from a square of e j squares. maabhad, from hebrew mobd= a deed or act (5) c e d i d a h e d i d a h e r a r i d a d i d e c (6) a s a m i m s a m i m a p i d e (7) m e l a b a h e l a b a h of abramelin the mage 156 no. e consists of c j squares from a square of i b squares. milchamah, from hebrew mlchmh= war. adirachi from drk (hebrew= way, plan, idea. elim (heb= mighty ones. no. f consists of c f taken from a square of e j squares. cedidah is either from kdid= a spark, or from did, the root of the words; love, delights, breasts. derarid from hebrew drr= liberty. hadidec from ddik= thy

its cannot execute the operations of this chapter. e z e c h i e l z e o f r a s e e o r i a l a i c f i r t a r h h r a t r i f c i a l a i r o e e s a r f o e z l e i h c e z e (1 (2) a m i g d e lo m o r b r i eo i r i d e r do g b d o d b go d r e d i r io e i r b r omo l e d g i mao (3) i o s u a o r i l u s i s i s u l i r o a u s o i (4) p e g e r e t i a e g i s i g e a i t e r e g e p of abramelin the mage 158 (d) in several places abraham warns the reader that this is the most difficult operation of any, because for it to be brought about, the concurrence of all the chief spirits must be obtained. watch for the moment when the person dies, and then at once place upon his body towards the e cardinal points the symbol required. similar symbols are to be sewn into the garments he we

d magick 159 the fourteenth chapter. he twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person. a l a m a l a l a m a l a a t a t a n (1 (2) t s a p h a h s a p h a h i t n e r a n a o r i s (3) c a s a h a d o d a s o m o s a d o p a h a s a c (4) a l a t a h l a t a h r o g a t (5) c o d e r o d e r (6) s i m l a h i m l a h s i i r i s of abramelin the mage 160 notes to chapter xiv (a) the symbols of this chapter be manifested in part by the evil spirits, and in part by the good angels (b) magot is said to rule the operations of this chapter (c) the familiar spirits do not execute the operations of this chapter (7) c e h a h e h a h (8) a n a n a n a n a (9) t a m a n a m a n p a t e e d a c d e (10) b e r o m i n e r o m i n (11)

ALEISTER CROWLEY BOOK OF THE LAW

t shall be suddenly easy for thee to do this. iii,22: the other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me

ALEISTER CROWLEY LIBER 777

e to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplifica

. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (tom. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ain principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the microcos

ossibility of disentangling one's self from one's environment. even in magick we cannot get on without the help of others<magician must know every detail of his work, and be able and willing to roll up his shirtsleeves and do it, no matter how trivial or menial it may seem. abramelin (it is true) forbids the aspirant to perform any tasks of an humiliating type; but he will never be able to command perfect service unless he has experience of such necessary work, mastered during his early training> there was, however, a further object in this recommendation. the more trouble and difficulty your weapon costs, the more useful you will find it "if you want a thing well do

ve order are conceived and germinate in a peculiar thick velvet darkness, crimson, purple, or deep blue, approximating black: as if it were said, in the body of our lady of the stars. see 777 for the correspondences of the various forces of nature with drugs, perfumes, etc> those magicians who abject to the use of blood have endeavored to replace it with incense. for such a purpose the incense of abramelin may be burnt in large quantities. dittany of crete is also a valuable medium. both these incenses are very catholic in their nature, and suitable for almost any materialization. but the bloody sacrifice, though more dangerous, is more efficacious; and for nearly all purposes human sacrifice is the best. the truly great magician will be able to use his own blood, or possibly that of a dis

is work, however obvious it may seem to the onlooker that his advantage lies in commanding stones to become bread, or otherwise making things easy for himself. these considerations being thoroughly understood we may return to the question of making the magical link. in the case above cited frater perdurabo composed his talisman by invoking his holy guardian angel according to the sacred magick of abramelin the mage. that angel wrote on the lamen the word of the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country

is the raising of the complete man in a vertical straight line" any deviation from this line tends to become black magic. any other operation is black magic. in the true operation the exaltation is equilibrated by an expansion in the other three arms of the cross. hence the angel immediately gives the adept power over the four great princes and their servitors<sacred magic of abramelin the mage> if the magician needs to perform any other operation than this, it is only lawful in so far as it is a necessary preliminary to that one work. there are, however many shades of grey. it is not every magician who is well armed with theory. perhaps one such may invoke jupiter, with the wish to heal others of their physical ills. this sort of thing is harmless<
st moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obedience and faith to him that liveth and triumpheth, that reigneth above you in your palaces as the balance of righteousness and truth" is your duty to your holy guardian angel, and the duty of the demon world to you. these powe

al description of the astral plane, and of the proper conduct of the magician in his dealings therewith- 264 appendix iv liber samekh theurgia goetia summa (congressus cum daemone) sub figura dccc being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage (prepared an xvii sun in virgo at the abbey of thelema in cephalaedium by the beast 666 in service to frater progradior) official publication of a. a. class d for the grade of adeptus minor. 265 point i evangelii textus redactus "the invocation" magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english

be obedient unto me! section j. the proclamation of the beast 666. iaf: sabaf< such are the words! 273 point ii ars congressus cum daemone. section a let the adeptus minor be standing in this circle on the square of tiphereth, armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by. wine and strange drugs" if he so will<adept has full knowledge based on experience of the management of such matters> he prepares the circle by the usual formulae of banishing and consecration, etc. he recites section a as a re

ly to be implicitly relied upon "the yi king (s.b.e. series, oxford university press "the tao teh king (s.b.e. series "tannhauser, by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga, by swami vivekananda "the shiva sanhita "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie. 373 "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika "the spiritual guide of molinos. erdmann's "history of philosophy "the star in the west (captain fuller "the dhammapada (s.b.e. series, oxford university press "the questions of king milinda (s.b.e. series "777 vel prolegomena, etc "varieties of religious experience (james "kabbala denudata "knox om pax. 3. careful study of these books will e

ALEISTER CROWLEY MAGICK WITHOUT TEARS

and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme import. why stamp my vitals, madam! the abramelin operation itself turned into this form before i could so much as set to work on it! like the duchess' baby (excuse this enthusiasm; but you have aroused the british lion-serpent) note, please, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much more comprehensive idea, but not nearly so exalted: hanuman hardly at al

ich planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage until you have succeeded in the operation. more, unless you mean to perform it, and are prepared to go to any length to do so, you are a fool to have the book in your possession at all. those squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young composer of genius, used one of these squares to get his wif

aspects from venus and the moon, thus taking away all his rugged, male, laborious qualities, and in the ascendant might have been jupiter, suggesting many of the qualities of pisces: and so forth. 14 now let me start! you want me to explain the system- or no-system- which i use. i do not "move in a mysterious way my wonders to perform" for nothing could be simpler. for its origin i have to thank abramelin the mage, who empties the vials of his scorn upon the astrologers of his time with their meticulous calculations of "the hours of the planets" and so on. i think he goes too far when he says that a planet can have no influence at all, or very little, unless it is above the horizon; but he meant well, bless him! and, though he does not say so, i believe that i do my stuff in very much the

t this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! have you an almond or magic without tears get any book for free on: www.abika.com 157 witch hazel in your garden- or do i call it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best

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 for free on: www.abika.com 194 41 tion carried me half-way across south-west china- i considered these alternatives. i thought to cut the gordian knot, and call it by abramelin's title the "holy guardian angel" because (i mused) that will be as intelligible to the villagers of pu peng as to the most learned pundits; moreover, the implied theory was so crude that no one need be bound by it. all this is rubbish, as you will see when we reach the discussion on "self" to explain now would lead to too unwieldy a digression. 2 "within" if you don't mind, we'll tackle

former is very good indeed, if your remember to switch off when he slides into sloppiness, which luckily is not often. to study magick" book 4, parts ii, iii (magick in theory and practice) and iv (the equinox of the gods) add the book of thoth and the you are "being furnished with complete armour and armed, he is similar to the goddess" of other writers, you have the book of the sacred magic of abramelin the mage" and any of the works of eliphaz l vi. but that's all. but- i suppose you knew all this long ago. it may help if i try to expound the essence of these two methods in very simple language, and very different language. by contrast and comparison, you should be able, without reading even one of all those books, to get a perfectly clear idea in perspective of "what's coming to you"

ALEISTER CROWLEY MEDITATION

an early effort of fra. p> in this lamen the magician must place the secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of silver upon which the holy guardian angel writes in dew. this is another way of expressing the same thing, for it is he who confers the secrets of that power which should be herein expressed. st. paul expresses the same thing when he says that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 f

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ent self' or 'holy guardian angel. they are of course totally ignorant of magical phenomena, and could hardly explain even such terms as "augoeides; and they are seriously to blame for not stating more openly that this true will is not to be daunted or suppressed; but within their limits they have done excellent work. al iii,23 "for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood" the new comment meal: ordinary wheaten flour. leavings: the "beewing" of port should be good. oil of abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil weh note: this is not the recipe given in abramelin, though it seems at first correct. that recipe took

ALEISTER CROWLEY THE SWORD OF SONG

k. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense, as reason bids, and hence, my friend

he mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32. ancient rituals.7 from the papyrus of mrs. harris. 33. golden dawn.8 these rituals were later annexed by madame horos, that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one s obligation printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu sal

ony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker s thought.1 in yet one other way is magic a capital training ground for the

ALEISTER CROWLEY EQ I 1

to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varieties of religious experience (james "kabbala denudata "knox om pax" 3. careful study of these books will en

that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled "the book of the sacred magick of abramelin the mage; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing "i do not ask to see the distant path; one step's enou

his own satisfaction and to his own honour. and it is further hoped that he may, upon closing this book, be somewhat enlightened, and, even if as through a glass darkly, see the great shadow of truth beyond, and one day enter the temple. so much for the subject; now for the object of this volume: 158 the augoeides.9 "lytton calls him adonai in "zanoni" and i often use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher

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and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were

gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be

the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.7. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task with vigour and confidence; the black demons of doubt and despair flee away; one respires already a foretaste of the perfume, and obtains almost a premonition of the vision. so, let the work go on. 6.23. 7 breath-cycles, rather difficult. clothes are a nuisance

butterflies the moon, dead full, shines down the boulevard. my moon full moon of my desire!(ha, ha, thou beast! are "i and me and mine" not dead yet? yea, lord adonai! but the full moon means much to john st. john; he fears "fears, o lord of the western pylon! lest, of once that full moon pass, he may not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d'oeuvres, bouillabaisse, contrefilet r ti, glace. 1/2 graves. 106 the truth is that the chittam is excited and racing, the control being impaired; and the ego is springing up again. 7.50. this racing of the chittam is simply shocking. john st. john m

ven as the capture is delight, is not the chase also delight? for we are lovers from the beginning, though it pleasure thee to play the syrinx to my pan. 130 is it not the springtide, and are these not the arcadian groves? 5.31. at home; settling to strictest meditation upon adonai my lord; willing his presence, the perfume and the vision, even as it is written in the book of the sacred magick of abramelin the mage. 8.6. soon this became a sleep, though the will was eager and concentrated. the sleep, too, was deep and refreshing. i will go to dinner. 8.22. arrived, with mantra, at the caf de versailles. 9.10. 1/2 doz. marennes, r ble de li vre, citron press i am now able to concentrate off the path for a little. whether this means that i am simply slipping back into the world, or that i a

ff the path for a little. whether this means that i am simply slipping back into the world, or that i am more balanced on, and master of, the path, i cannot say. 10.4. have walked home, drunk a citron press at the d me, and prepare for the night. as i crossed the boulevard, i looked to the bright moon, high and stately in the east, for a message. and there came to me this passage from the book of abramelin:"and thou wilt begin to inflame thyself in praying" it is the sentence which goes on to declare the result.(p.s. with this rose that curious feeling of confidence, sure premonition of success, that one gets in most physical tasks, but especially when one is going to get 131 down a long putt or a tricky one. whether it means more than that perception and execution have got into unison (fo

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. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ri

lake, a great albatross rose from the water, and as she did so, the star fell away from me, and a multitude of birds surrounded me and took me back to the garret which i first visited "for this i was very grateful, and on seeing that i had returned, the adept came forward and took my hand, saying 'go on' at which words i felt that a great strength had been imparted to me "i then asked him about 'abramelin' of whose operation 311 i at this time contemplated the performance; but all he answered was 'go on"'shall i succeed' i asked"'no man can tell another that' he answered with a smile"'is anything wanting in that book that is necessary to success' i asked"'no' he answered "then i took my leave of him, and after witnessing a strange fight, returned" no. 15. this vision was undertaken to obt

lled, and not trust to his own intuitions in an unknown land, for, if he do so, he will almost of a certainty be led astray, and obsession may take the place of illumination, and failure that of success. between the grades 4= 7 and 5= 6 seven months had to elapse, and during this time we find p. busily travelling the british isles searching for a suitable house wherein to perform the operation of abramelin the mage, which ever since the previous autumn had engaged his attention. in the month of may he had met d. d. c. f. 7= 4, official head of the order of the golden dawn. but he was still bent on carrying out the operation of abramelin, and journeyed to and fro all over the country endeavouring to discover a suitable dwelling for the necessary retirement. thus it came about that in 333 oc

ALEISTER CROWLEY EQUINOX EQ I 2

ch results as those of st. francis and st. ignatius, the best mystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thu

ALEISTER CROWLEY EQUINOX EQ I 3 2

gossip and incurable idleness, according to the nature of the failure. let then the student understand all these things and combine them in his art, uniting them by the supreme method of silence. aleister crowley t the equinox vol. i. no. iii 2nd part may 19, 1990 e.v. key entry and july 1, 1990 e.v. first proofreading against the 1st edition done by bill heidrick, t.g. of o.t.o. portions of the abramelin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac n

te result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on the "powers of number" no other record of the progress of p. during these three months is forthcoming. this ms, though interesting enough in it

ing these three months is forthcoming. this ms, though interesting enough in itself, is scarcely of sufficient value to quote here; however, it may be remarked that it shows how strong an influence the order of the golden dawn had had upon him, as well as the astonishing rapidity of his magical progress. in january 1900, p. returned to paris in order that before commencing the sacred operation of abramelin the mage he might pass through the grade of 5= 6, and become an adeptus minor in the second order of the golden dawn. the ritual of the 5= 6 is of considerable length, and of such profundity and beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. we should like to give it in its entirety, but space forbids, and thou

d, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther away the less. the magician very shortly after the ceremony of adeptus minor, p. returned to his fastness to carry out the great magical operation of abramelin the mage, the preliminary preparations of which he had for so long now been setting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled "the book of the operation of the sacred magic of abramelin the mage (being the account of the events of my life, with notes on

ion of the sacred magic of abramelin the mage (being the account of the events of my life, with notes on the operation by p, an humble aspirant thereto" this slight volume commences with "the oath of the beginning" after which it is roughly divided into three parts. the first deals with the events of his life between the beginning of november 1899 and the end of february 1900; the second with the abramelin operation; and the third with the transactions p. had with frater d.d.c.f. from the first part of this work we gather that great forces of evil were leagued against p; and we learn this with no very great surprise, for those who set their faces against darkness must expect darkness to attempt to swallow them up. the exempt adept may laugh equally at good or at evil, but not so the mere m

ct darkness to attempt to swallow them up. the exempt adept may laugh equally at good or at evil, but not so the mere magician whose passage along the 239 path of light is only to be marked by the increasing depths of the darkness which surrounds him. it will be remembered that in the autumn of 1898 p. had met frater v.n, who had lent him a copy of a book known as "the book of the sacred magic of abramelin the mage" and had to some degree instructed him in the workings contained in it. this work p. had read and reread with the greatest interest and zeal, determining to perform the ceremonial operation laid down in it at the very first opportunity. this he was unable to do for nearly a year; it being not until november 1899 that he found it possible for him to retire to the house he had bou

t interest and zeal, determining to perform the ceremonial operation laid down in it at the very first opportunity. this he was unable to do for nearly a year; it being not until november 1899 that he found it possible for him to retire to the house he had bought and make all necessary preparations for the great ceremony, which was to be commenced on the following easter. the system, as taught by abramelin, of entering into communication with one's holy guardian angel, is, of all western systems of magic, perhaps the most simple and effective. no impossible demands are made, and though perhaps some are difficult to carry out, there is always a reason for them, and they are not merely placed in the way as tests of the worker's skill. the whole operation is so lucidly dealt with in mr. macgr

m, and they are not merely placed in the way as tests of the worker's skill. the whole operation is so lucidly dealt with in mr. macgregor mathers' translation,32 that it would be but a waste of time and space to enter into it fully, and the following consists of but the briefest summary, only intended to give the reader an idea of the operation, and in no way meant as a basis for him to work on. abramelin having first carefully warned his readers against impostors, lays down that the chief thing to be considered is "whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities 240 whence at length result impatience and want of 32 weh note: actually mathers probably did not translate the work. he makes reference to an old french copy in the

the window and invoke the name of the lord; after which you should confess to him your entire sins. this being finished you should supplicate him "that in time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide."34 in the above exercise by prayer the one great point to observe, as abramelin himself impresses in the following words, is "it serveth nothing to speak without devotion, without attention, and without intelligence. it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray."35 at sunset the same invocation, confession a

harity towards his neighbour (2 "you shall shun all society except that of your wife and of your servants (3 "ye shall employ the greatest part of your time in speaking of the law of god (4 "every sabbath eve shall ye fast, and wash your whole body, and change your garment."39 if possible the whole of this operation should be performed in a place where solitude can be obtained; the best being, as abramelin writes "where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut of fine branches, so that the rain may not fall thereon and extinguish the lamps and the censer."40 the altar should be made of wood and in the manner of a cupboard, so that it may hold all the necessary things. there should be two tunics, one of linen, and the

shall see your guardian angel appear unto you in unequalled beauty: who also will converse with you, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. in one word, you shall be received by him with such affection that this description i here give unto you shall appear a mere nothing in comparison."43 after the third day abramelin very wisely writes "now at this point i commence to restrict myself in my writing, seeing that by the grace of the lord i have submitted and consigned you unto a master so great that he will never let you err."44 thus, briefly though it be, we have run through the system 244 as advocated by one of the greatest masters of magic in the west. with perfect lucidity abramelin brings us step b

it by powder, or drag it down by a rope. in the end the tree falls, and the desire of each particular man is accomplished in spite of the variety of their tools. thus we find that as rising on the planes was one method, so was skrying another; so again were the rituals of the golden dawn; so again "the hb:shin of hb:shin operation" and talismanic magic; and now again still one more_ the method of abramelin; all different means to enable man to fell the tall tree of life and obtain the master vision of adonai, the augoeides or higher self. each method, used rightly and carried to its ultimation, leads to the same heaven; each method used wrongly, or mistaken for the end, side-tracks the adept into some limbo or plunges him into some hell. to all such as are of a devout disposition prayer of

ness with the divine, as i may be permitted and aided by the gods who live for ever, the aeons of infinite years, that, being lost in the limitless light, it may find itself: to the regeneration of the race, either of man or as the will of god shall be. and i submit myself utterly to the will divine (2) to follow out with courage, modesty, lovingkindness, and perseverance the course prescribed by abramelin the mage; as far as in me lies, unto the attainment of this end (3) to despise utterly the things and the opinions of this world lest they hinder me in doing this (4) to use my powers only to the spiritual well-being of all with whom i may be brought in contact (5) to give no place to evil: and to make eternal war against the forces of evil: until even they be redeemed unto the light (6)

lusions (9) to put my whole trust in the only and omnipotent lord god: as it is written "blessed are they that put their trust in him (10) to uplift the cross of sacrifice and suffering: and to cause my light to shine before men that they may glorify my father which is in heaven.45 furthermore: i most solemnly promise and swear: to acquire this holy science in the manner prescribed in the book of abramelin, without omitting the least imaginable thing of their contents: not to gloss or comment in any way on that which may be or may not be; not to use this sacred science to offend the great god, nor to work ill unto my neighbour: to communicate it to no living person, unless by long practice and conversation i shall know him thoroughly, well examining whether such an one really 248 intendeth

which may be or may not be; not to use this sacred science to offend the great god, nor to work ill unto my neighbour: to communicate it to no living person, unless by long practice and conversation i shall know him thoroughly, well examining whether such an one really 248 intendeth to work for the good or for the evil. i will punctually observe, in granting it, the same fashion which was used by abramelin to abraham. otherwise, let him who receiveth it draw no fruit therefrom. i will keep myself as from a scorpion from selling this science. let this science remain in me and in my generation as long as it shall please the most high.46 all these points i generally and severally swear to observe under the awful penalty of the displeasure of god, and of him to whose knowledge and conversation

ersation i do most ardently aspire. so help me the lord of the universe, and my own higher soul! the obligation is followed, in the book, by various preparations which we pass over in order that we may the more speedily record some of the 45 the reader will note that this is a sort of personal adaptation of the 5= 6 obligation. 46 this latter portion of the obligation is taken from the oath which abramelin imposed on his pupil abraham. visions which p. experienced at this time: the first we quote is little better than an obsession, and is as follows: in bed, i invoked the fire angels and spirits on the tablet, with names, etc, and the 6th key.47 i then (as harpocrates) entered my crystal. an angel, meeting me, told me among other things, that they (of the tablets) were "at war with the ang

he dead sea apple schism which had for some time been ripening amongst the members of the order of the golden dawn, was considered sufficiently important by p. for him to offer his services to g. h. frater d.d.c.f, who was then in paris. about a week later p. writes "d.d.c.f. accepts my services, therefore do i rejoice, that my sacrifice is accepted. therefore do i again postpone the operation of abramelin the mage, having by god's grace formulated even in this a new link with the higher, and gained a new weapon against the great princes of the evil of the world. amen" 251 thus ends the "book of the operation" but on the back of the last page there is a note from which we gather the following. that p. journeyed from london to paris (evidently shortly after his letter to d.d.c.f. he had lef

of the ashes of the past, it simply set them squabbling and fighting over petty and absurd points of morals and law. a fair specimen of the magical powers displayed by the order after the fall of d.d.c.f. is to be found in the above "statement. the most serious charge that soror f.e.r. has brought against soror s.s.d.d. is that she has conducted the examinations unjustly" s.s.d.d.'s 50 presumably abramelin demons. reply was "that she has no time, even if she had the inclination, to indulge in futile acts of spite or favouritism" whilst revolt was simmering in the pot of dissatisfaction, it appears that d.d.c.f. was residing in paris, reviving the mysteries of isis at the bodini re theatre.51 here he and 254 his wife lived under a variety of pseudonyms such as "the hierophant rameses" and t

s he is extremely careful, will find himself literally in the place of the evil triad, marching, not between isis and nephthys, but between two sturdy guardians of the peace. towards the end of april, 1900, p. returned to his lonely house in the north, but only remaining there a few days, he travelled back to paris. for it was now past easter, and so too late in the year to begin the operation of abramelin. he had, as we have seen induced d.d.c.f. to put in force the deadly and hostile current of will, but, as in the case of the jackdaw of rheims, nobody seemed a penny the worse. one might have expected that d.d.c.f. having failed, p. would have abandoned him. no, for it seemed still possible that d.d.c.f, really in touch with the supreme chiefs, had yet finally decided to say with christ

n his house, in which a revolver figured prominently; but the story was only vague, and frater i.a, who could and would have told the truth about it, had departed for a distant colony. so on arriving in paris, p. lured d.d.c.f. into telling the story, which was as follows: that he and i.a. had disagreed upon an obscure point in theology, thereby formulating the accursed dyad, thereby enabling the abramelin demons to assume material form: one in his own shape, another in that of i.a. now, the demon that looked like i.a. had a revolver, and threatened to shoot him (d.d.c.f, while the demon that resembled himself was equally anxious to shoot i.a. fortunately, before the demons could fire, v.n.r. came into the room, thus formulating the symbol of the blessed trinity, of which her great purity

in proving that the hb:shin of hb:shin operation was in fact none other than that of "the rising on the planes" though in practice and theory very different. by their study and the equilibrating forces of the 5= 6 ritual he was able to apply the eye 77 imagine yourself as harpocrates standing upon two crocodiles. 78 "i.e" of 0= 0, har-po-crat. of a skilled craftsman to the dreaded79 operation of abramelin, 279 and though he was never destined to accomplish this sacred work in the prescribed fashion, it so far iluminated him (for he worked astrally at it for months whilst in mexico) as to show him the futility of even successful magic. he was disgusted with his results. he had attained a rank which few arrive at, namely, that of adeptus major; and now, even though he had attained to the po

ALEISTER CROWLEY EQUINOX EQ I 3

red bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings p. had undertaken before he set out to accomplish this supreme one. for over a year now he had been living "perdu" in the heart of london, strenuou

ALEISTER CROWLEY EQUINOX EQ I 4 2

horos (s.v.a) in that of d.d.c.f. their 176 bodies were in prison; but their spirits were in the house of the fallen chief of the golden dawn. at first frater p. was seized with horror at the sight, he knew not whether to direct a hostile current of will against d.d.c.f. and v.n.r, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses o

posing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods we

l other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science a

ALEISTER CROWLEY EQUINOX EQ I 4

equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth the circle is the line, the end the beginning. to show how extraordinarily closely allied are the methods of yoga to those of magic, we will quote the following three verses from the bhagavid-g ta, which, with advantage, the reader may compare with the citations already made from the works of abramelin and eliphas levi. when the mind, bewildered by the scriptures (shruti, shall stand immovable, fixed in contemplation (sam dhi, then shalt thou attain to yoga.38 whatsoever thou doest, whatsoever thou eatest, whatsoever thou offerest, 66 whatsoever thou givest, whatsoever thou dost of austerity, o kaunteya, do thou that as an offering unto me. on me fix thy mind; be devoted to me; sacrifi

v. the seed in each case is the mantra. 46 the absolute. 47 n rada s tra. translated by t. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6

, until it is realized what the mind is doing, when it will be understood how to 130 "shiva sanhita" p. xlix. this in the "hatha yoga pradipika" p. 91, is called the shanmukhi mudra. enormous concentration is needed in all these pr n y ma exercises, and, if the aspirant wishes to succeed, he must inflame himself with a will to carry them out to their utmost, just as in the ceremonial exercises of abramelin he inflamed himself to attain to the holy vision through prayer. the mere act of restraining the breath, breathing it in and out in a given time, so occupies the mind that it has "no time" to think of any external object. for this reason the periods of kumbhaka should always be increased in length, so that, by making the exercise little by little more difficult, greater concentration may

atter. you have to plunge in and work, without thinking of the result. if you are brave enough, in six months you will be a perfect yogi."137 dhyana. after dh ran we arrive at dhy na, or meditation upon the outpouring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper covered with letters and the names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the g

tika wheels whirling, and again above this the light ineffable. illustration on page 119 approximated_ air e x a r p_ water h c o m a_ spirit n a n t a_ dee b i t o m< air water spirit dee diagram 87. the spirit table 24th. green ankh. 7 m. poor. worked at 5= 6 explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of car

al cipher, not unaware that the flatulent buddhists of to-day will eructate their cacodylic protests. an orthodox buddhist account is to be found in "the sword of song" by a. crowley, article "science and buddhism- ed] 228 "the noble eightfold path" by james allen, in "buddhism" vol. i, no. 2, p. 213. a most illuminating essay on this difficult subject. 229 the same as the "inflamed by prayer" of abramelin. 230 "ibid, p. 213. iii "right speech" right speech is a furthering of right aspirations. it consists of a discipline wherein a man not only converses with his holy guardian angel, but outwardly and inwardly lives up to his holy conversation, turning his whole life into 145 one stupendous magical exercise to enter that silence which is beyond all thought. iv "right acts or right conduct"

ALEISTER CROWLEY EQUINOX EQ I 6

of the hundreds of books on the shelves, the hid it behind my back "i.e" on the mantlepiece, where it was duly found! i must tell just one other story to the point. it throws possibly some light on one or two of the "miracles" which blavatzsky performed in order to disgust the more foolish of her followers. in june 1906 i was at margate (god help me, and asked my friend j_ to lend me his copy of abramelin "sorry" said he "i lent it to so-and-so, and it has not been returned" he forgot this conversation: i remembered it. staying at his house six months later, i was alone one morning and found the book, which he "knew for a fact" to be in london sixty miles away. it was hidden by the panel of a glass-fronted bookcase. i hid it in the stuffing of a music-stool, led the conversation at lunch

ALEX SANDERS THE KING OF THE WITCHES

e did, drifting aimlessly through the days, tired of living. he did contemplate suicide; there were drugs in the house, remnants of joan's prescriptions, and he could always cut his wrists with his witch daggers. but he lacked the courage. with no income and no savings he managed on one meal a day with eric. every evening he walked to the reference library where he delved into books on the hebrew abramelin system of magic, reputed to be of great value for purification. he studied the 360 magical symbols, each relating to an aspect of nature, and he began to feel that perhaps he could rehabilitate himself the months of physical humility and menial drudgery had washed away some of the guilt inspired by his practice of black magic. now he needed spiritual exercise to rid himself of it complet

es you have been a wicked,debauched, avaricious, luxurious and proud man, leave and flee from all these vices, consider that this was one of the principle reasons why abraham, moses, david, john and other holy men retired into desert places until they had acquired this holy science and magic. alex had to manage all this outside working hours. the house in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the back yard. when he felt he had mastered the understanding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would ha

BLUE EQUINOX

a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of phil

CHAOS MAGICK AND LUCIFERISM

rance manifested through his meeting with crowley. spare began work on the book of pleasure and it s concepts in 1909. while not completed and published until 1913 he developed immensely during this period. the activated psychic censor spare was so famous for began to awaken and develop during this period. austin was well versed in classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the sam

and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister c

DEMONIC BIBLE

of thelema, michael aquino conceptualized and proclaimed the word xeper, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is possible. xeper is the egyptian word which means "to become. in this context, it means the achievement of one's higher self (what in abramelin magic is called the "knowledge and conversation of your holy guardian angel) many "aeon strengthening" words were also spoken during the aeon of set. magus lewis conceptualized the cycle by which one "became" and declared it in the word remanifest. magus flowers conceptualized the unknown, the hidden, and declared it in the word runa. as a traveler might walk for days and never reach the

ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grimoire of abramelin the mage, the clavicula solomonis, the book of shadows, and the necronomicon are among the many books transcribed from the dread pages of the demonic bible. the demonic bible was shown to the magician john dee. dee translated eighteen of the "demonic" keys from the strange demonic language in which the demonic bible is written. when dee translated his keys from the demonic bible he named

into some form of neurosis. concerning changes to the rituals the demonic bible presents an independent system of magic which can be easily adapted to function with rituals from other sources. the magician could, for example, extend the invocation of his unholy guardian demon so that it takes place over a six month period of time beginning immediately after easter as described in the grimoire of abramelin the mage, or he could replace the rituals for crossing the seven planetary spheres with the rituals described in the necronomicon. while carrying out these rites he might also perform rituals from the satanic bible, the satanic rituals, the crystal tablet of set, and other satanic texts, or might simultaneously perform the pathway working of the ona septenary system. it is possible that

he ona septenary system. it is possible that the magician may dedicate a lunar month to forming each of the alignments described in the demonic bible. the magician may adapt the demonic bible as he feels is appropriate so that it is harmonious with his past magical workings and comes naturally to him. the rituals of the demonic bible are similar to those of the necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the goal of the working is to symbolically open the gates of hell

e; i am in air; i am the devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with nine lords of th

s to the dreams i had when first performing the rituals of the demonic bible. i had initially used the name leviathan in the rituals and was told in a dream, it is leviatan, not leviathan! without thinking, i had used the name given in the satanic bible for the fourth crown prince of hell, the common pronunciation, and had offended the god/devil who i sought to invoke. referencing the grimoire of abramelin the mage (lavey s source for the four crown princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after

yself. come forth, melektaus, and manifest thyself (drink from chalice, then say) i have crossed the ninth sphere, the ninth angle between the worlds. entering the 666th dimension i have crossed the nine spheres, the nine angles between the worlds. and have entered the 666th dimension. i stand at the center of the universe and become a god upon the earth a dark god upon the earth. the grimoire of abramelin the mage the four princes and superior spirits be: lucifer. leviatan. satan. belial, the eight sub-princes be: astarot. magot. asmodee. belzebud. oriens. paimon. ariton. amaimon. the spirits common unto these four sub-princes, namely: oriens. paimon. ariton. amaimon. be: hosen saraph. proxosos. habhi. acuar. tirana. alluph. nercamay. nilen. morel. traci. enaia. mulach. malutens. iparkas

ens have been conquered and the practitioner of the demonic bible, therefore, does not need to perform this ritual. i include this ritual now only for the sake of completeness. after symbolically entering the 666th dimension and standing at the center of the universe, i invoked the names of the four princes of hell, the eight sub-princes of hell, and all the minor demons listed in the grimoire of abramelin the mage, commanding them to join the ranks of my army so that i may wage war on the heavens. then i said: i will now rise up waging war on the heavens, by stealth i will conquer the heavens with this statement, i began to recite the 18 enochian keys and the call of the 30 aers. with all the strength of my being, i imagined myself rising up and battling the angels of heaven, finally brin

DIABOLUS

r student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of the tarot. charles pace painted murals in boleskine house, crowley s former residence where the abramelin workings were conducted and the goetia was edited. in the late 60- s. anton lavey, the founder of the church of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an auth

ecome blind to our possibility and our very future. for one to begin to grasp the possibility of the immortal psyche, the mind which stands alone, which has emerged and evolved, depends upon the crystallization of the essence in relation to leviathan lucifer and lilith, the force which creates and empowers the mind. beelzebub or beelzbuth according to s.l. macgregor mathers in the sacred magic of abramelin the mage described his name as meaning bol, hebrew for lord and zbvb, flies. beelzebub is a form of the adversary which holds close if not identical associations to satan. the name baal zebuth was known as the prince of demons in the time of christ, when the pharisees took against christ. they associated christ having been possessed by beelzebub and referred to his power as being able to

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e the leader and guiding light of the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it means that our in

DION FORTUNE MYSTICAL QABALA

to study them in detail, even though "these are awful forms, dangerous even to think upon" 2. it may be asked why, since these forms are reputed to be so dangerous even to think about, it is necessary to study them. were it not better to turn the mind away from them and prevent the images of such evil forces from formulating in consciousness? in answer to this question we may cite the precepts of abramelin the mage, whose system of magic is the most potent and complete that we possess. according to his system, the operator, after a prolonged period of purification and preparation, evokes not only the angelic forces, but also the demoniac ones. mystical qabala page 203 3. a good many people have burnt their fingers with the system of abramelin, and the reason is not far to seek; for if we e

not only the angelic forces, but also the demoniac ones. mystical qabala page 203 3. a good many people have burnt their fingers with the system of abramelin, and the reason is not far to seek; for if we examine their records we find that they have never followed the system in its entirety, but picked out a ceremony here and an invocation there for performance as the mood took them. consequently abramelin's system has got a bad name as being a singularly dangerous formula; whereas, performed in its entirety, it is a singularly safe one, because it deals with all the reactions of the invoked forces under what might be termed laboratory conditions and neutralises them. 4. whoever attempts to work with the positive aspect of a sephirah must remember that it also has a negative aspect, and un

DION FORTUNE PSYCHIC SELF DEFENSE

at neither the mental healer or myself ever visited the house or were within twenty miles of it; for it shows in what way these unseen forces can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condens

st that can happen is that he should fail to obtain his results. but when it comes to bringing through the demonic aspect of a sphere, the matter is on an entirely different footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to

his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wa

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the structure of th

ls of practical or hermetic qabalah are the golden dawn and the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on

nd transformation of enoch ben yared is vaguely alluded to in torah b reshith 5:24, and related in detail in i enoch, the first of the two remaining books of enochian literature traced to the reign of sheba in ethiopia. i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of knorr von

FRATER ELIJAH ANGELS OF CHAOS

ime, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolati

the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously mu

ht, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at this juncture the reigns must be pulled tight. i present this which can be adopted both within and without pursuit of this subject by the imaginative magician. angelic contact was established with

o an entire nest of related infections. to the end of this i used mathematical laws for binding chains of these programs numerically. these demons are enclosed in my personal grimoire entitle, the demonology of elijah aka the rite of suffering. v the binding of the will- the binding of the mind included the complete demonic bindings and oaths of the infernal princes dictated under the traditional abramelin operation. the sigils of this section were given by the princes of hell themselves in recognition of divine right. vi the binding unto babalon- there was more than one facet to this binding. one of these facets took place at a party attended in austin texas (see journal exert *b1. the second aspect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the event

of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld; whether we are hunting the imprisoned fiend or have ourselves become the monster; whether we are

FRATER U D PRACTICAL SIGIL MAGIC

reasonable, but then, of course, it is suited only for long-term operations. nevertheless, it cannot be denied that sigils are more effective in relation to how completely they have been obliterated from consciousness. ray sherwin has presented an explanatory model which is quite enticing.13 to explain the illustration it should be mentioned that sherwin considers the holy guardian angel (cf. the abramelin system) as being the psychic censor (a somewhat unconventional interpretation which has its source in chaos magic. the term kia is taken from spare fs system and is explained by sherwin fs description of point k. now, a and b join to construct the sigil, which then has to be implanted in d. if d refuses to accept the sigil, it is pro bably because it does not understand it. the reason ma

ritual development as well. it can open completely new universes to us.an unlimited number of universes of experience.and eventually it will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologe

FULLER J F C SECRET WISDOM OF THE QABALAH

t give the least intimation to anyone. speak not, therefore, one syllable of it to any mortal whatsoever. i would have the house with necessary furniture taken by the month. for i propose staying not beyond that time and yet perhaps i may. i would above all things have a proper place in a retired situation, where i may have access to fields and sweet air. 13 nor does the great omission halt here. abramelin the magie, a medieval jewish magician, enjoins retirement. in his book the sacred magic we are informed: i resolved to absent myself suddenly, and go away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. 14 the mad mullah of sudan fame sat in a cave under the nile and repeated to himself the two-andseventy names of allah

GOETIA LUCIFERIAN

y is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the

to the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this

ol which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself

the body of shadow is developed by the following techniques: decorate your temple or chamber in a visually appealing manner, dragons, demons, the popular image of set, lilith, babalon upon the dragon, ect. the dark consciousness should be emanated within your black temple and that the demonic force of which you shall become by this work. you may anoint yourself in hecate oil, lucifer oil or even abramelin oil. sit quietly on a comfortable spot, facing a black or fogged mirror if possible. begin first by staring into the mirror and focusing on the very features of your face. seek to understand what you tell people by your features, who you are beneath the surface. this face will in turn become a mask of what you are underneath the socially constructed self-makeup. begin focusing on what yo

icula salomonis, translated by s.l. macgregor mathers. the blade should be made in the hour of mercury when in the sign of the ram or scorpion. you may alternatively conduct such when the moon is waning in a more probable time frame. when you obtain a white handled knife, roughly six inches long wait until the moon is waning. fill a bucket or basin with distilled and purified water and pour salt, abramelin oil and a few drops of your own blood. you will then wish to have a small fire which you will hold the blade over. as it is heated in the flame, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by

quisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-a

ced here for a return to the source. the redesigned sigils with the circle around the spirit was designed for the aleister crowley and samuel liddell macgregor mathers edition, boleskine, 1904 london, equinox febuary 1976 and the illustrated second edition, weiser, usa 1995. we pay respects to each edition and essential work. illustrations- cover azazel sigil by elda isela ford pg. 1 lucifer cube abramelin accented by elda isela ford pg.4 sigils pg 7 from the crowley edition with accents by e.i. ford demonic servitor pg. 12 adversary-opposer shadow form by e.i. ford pg.19 the luciferian goetic circle by e.i. ford pg. 22 the tetragrammation pentagram by e.i. ford pg.25 the vessel of shadow and light by e.i. ford pg.26 vessel of the adversary by e.i. ford pg.27 the formula of the devil the s

f the devil the solar oz 77 sexual formula by e.i. ford/michael ford pg. 34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-gebur

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide

ar unto you in unequalled beauty; who also will converse with yyou, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. in one word, you shall be received by him with such affection that this description which i here give unto you shal l appear a me re nothing in comparison. abraham the jew, the book of the sacred magic of abramelin the mage this invocation, the knowledge and conversation of your holy guardian angel, is the primary goal of enochian magick. it is the magical experience of your encounter with your own inner divinity, the divine spark at the core of your being. it will be fully experienced in the 8th aethyr, zid. until then, you can achieve various degrees of this knowledge and conversation. the exerci

. h.p. blavatsky, isis unveiled these symbols (i.e, magick squares, then, be made for you to avail yourself of them when you be in the company of other persons; also you must have them upon you, so that in touching or handling them simply, they may represent your wish. immediately then he unto whom the symbol appertaineth will serve you punctually. abraham the jew, the book of the sacred magic of abramelin the mage the theory of magick squares is a very old one. their use stems from the principle of the power of words to name things, and that knowing the name of something gives you a degree of power or control over it. refer to the sacred magic of abramelin the mage translated by mathers for the theory and use of magick squares. enochian magick also includes magick squares. they can be use

wingsymbols (i.e, magick squares) and an infinitude of others will be granted unto thee by the holy guardian angel; thou thus l iving for the honour and glory of the true and only god, for thine own good, and that of thy neighbors. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. abraham the jew, thebook of the sacred magic of abramelin the mage when used for meditation, each letter represents a force. the nature and relational positions of each letter one to another, in each square, comprise a statement describing an important part of your magical universe. such magical statements often lose their power when put into words or when they are logical ly defined by the rational mind. the meanings of the enochian letters ar

KETAB E SIYAH

t. and it shall be suddenly easy for thee to do this. 22. the other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. 428 25. this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and

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

tive of the hermetic order of the golden dawn, was opened. other temples were soon founded in edinburgh, weston-super-mare, bradford, and paris. in 1887, westcott left the order of the golden dawn and s. l. macgregor mathers took complete control. mathers had already gained a wide reputation for his occult scholarship. he had reworked francis barrett s texts and translated and edited the works of abramelin the mage (1362 1460) to produce a clear and practical magical text. he also published a book on the cabala. an egyptian mass invoking isis was performed in mathers s home, which was appointed like an egyptian temple. by 1892, mathers had moved to paris and was conducting the ogd from there.under mathers s leadership, the order developed a ritual and worldview from which other groups woul

LIBER 777

e to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplifica

the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss. and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (lib. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii

LIBER ALEPH

and to dare many shapes of death; also he nurtured me in concentration, the art of the mystics, but without lumber of theology. allan bennett bestowed upon me the right art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years

LIBER COLLEGII SANCTI

) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

one that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled gthe book of the sacred magic of abramelin the mage h; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing: gi do not ask to see the distant path; one step fs

LIBER CXX

for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus tha

LIBER DCCCLX JOHN ST

.and nothing done .not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were b

had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. i want that definite experience in the very same sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. john 29 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover

the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline.yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.07. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task with vigour and confidence; the black demons of doubt and despair flee away; one respires already a foretaste of the perfume, and obtains almost a premonition of the vision. so, let the work go on. 6.23. 7 breath-cycles, rather difficult. clothes are a nuisance

ke butterflies.the moon, dead full, shines down the boulevard. my moon.full moon of my desire (ha, ha, thou beast! are .i and me and mine. not dead yet) yea, lord adonai! but the full moon means much to john st. john; he fears (fears, o lord of the western pylon) lest, of once that full moon pass, he may not win through .the harvest is over, the summer is ended, and we are not saved. yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d..uvres, bouillabaisse, contrefilet roti, glace. graves. the truth is that the chitta is excited and racing, the control being impaired; and the ego is springing up again. 7.50. this racing of the chitta is simply shocking. john st. john must stop it

nd even as the capture is delight, is not the chase also delight? for we are lovers from the beginning, though it pleasure thee to play the syrinx to my pan. is it not the springtide, and are these not the arcadian groves? 5.31. at home; settling to strictest meditation upon adonai my lord; willing his presence, the perfume and the vision, even as it is written in the book of the sacred magick of abramelin the mage. 8.06. soon this became a sleep, though the will was eager and concentrated. liber dccclx 110 the sleep, too, was deep and refreshing. i will go to dinner. 8.22. arrived, with mantra, at the caf. de versailles. 9.10. doz. marennes, rable de lievre, citron presse. i am now able to concentrate off the path for a little. whether this means that i am simply slipping back into the wo

the path for a little. whether this means that i am simply slipping back into the world, or that i am more balanced on, and master of, the path, i cannot say. 10.04. have walked home, drunk a citron presse at the dome, and prepare for the night. as i crossed the boulevard, i looked to the bright moon, high and stately in the east, for a message. and there came to me this passage from the book of abramelin .and thou wilt begin to inflame thyself in praying. it is the sentence which goes on to declare the result (p.s..with this rose that curious feeling of confidence, sure premonition of success, that one gets in most physical tasks, but especially when one is going to get down a long putt or a tricky one. whether it means more than that perception and execution have got into unison (for on

LIBER E

h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy. h gthe spiritual guide of molinos. h gthe star in the west h (captain fuller. gthe dhammapada [s.b.e. series, oxford university press. gthe questions of king milinda h [s.b.e. series. g777. vel prolegomena &c. h gvarieties of religious experience h (james. gkabbala denudata. h gkonx om pax. h 3. care

LIBER LXVII THE SWORD OF SONG

e rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre .the magician of paris. how c

he mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32. ancient rituals.7.from the papyrus of mrs. harris. 33. golden dawn.8.these rituals were later annexed by madame horos. that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one.s .obligation. printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu

ony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker.s thought.1 in yet one other way is magic a capital training ground for the

LIBER SAMEKH

d in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies the action. 2. kumbhaka. 3. the end of rechainliber samekh being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick in theory and practice paris: lecram p

own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration

ion does not contain a clear description of the temple, aside from the fact that it contains a ten and a half foot long green porcelain boat, presumably on wheels, which has to circle the temple. in any case i have been reliably informed (private communication) that a revised and more practical version of this ritual survives in an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same source; actually both recipes ultimately derive from the book of exodus. 40 the available evidence tends to indicate that the robe of a probationer of a a was white with no hood, a pentagram on the front and a hexagram on the back as described. the robe of an adeptus minor (acco

LIBER XLI THIEN TAO

ost them dear, inasmuch as the navy league (by an astute series of political moves) compelled the party in power to treble the navy, build a continuous line of forts around the sea-coast, and expend many billions of yen upon the scientific breeding of a more voracious species of shark than had hitherto infested their shores. 2 [this is one of the magic squares from the book of the sacred magic of abramelin the mage (book iii, cap. 25) gto swim for 24 hours without becoming wearied. h. t.s] 3 [a famous english swimmer of the period. t.s] thien tao; or, the synagogue of satan 7 so they carried kwaw shoulder-high to the yoshiwara, and passed him the glad hand, and called out the indians, and annexed his personal property for relics, and otherwise followed the customs of the best new york soci

LUCIFERIAN SORCERY

e of 31 summoning up the angelic and daemonic spirit within the self the true will by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley s excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggest

MICHAEL FORD WITCHMOON

an and bull, asmodeus rides upon a dragon, vomits fire and carries a spear. the association of asmodeus with witchcraft beyond the triple mooned nature is that the daemon is said to be the child of tubal- cain and naamah, given life by the reverse aspects associated with witchcraft and demonology. these 'reverse aspects' refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not con

MOTTA MARCELO THE COMMENTARIES OF AL

ouse of eld. neither the word "church" nor the word "religion" occur in the book of the law. let our mitres be invisible and our thrones unknown. serious students should consult, besides the writings mentioned above, al i, 10-11, 15, 17, 34, 39-40, 50-51, 52-53, 61-62;al ii, 5-9, 17-23, 24-25, 2 7-45; vii, vii, 11-14, 25-33. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. meal: ordinary wheaten flour. leavings: the "beeswing" of port should be good. oil of abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then

PHOSPHORUS

rade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through high

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d to me. introduction 11 many years after crowley had become exposed to this obligation, and had labored hard on the road to magical accomplishment, he took this obligation and translated it as seeking and acquiring the knowledge and conversation of the holy guardian angel. in the use of this archaic language, he merely followed mcgregor mathers who had translated into english the sacred magic of abramelin the mage, where this phrase was first used. as the tiphareth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important phase of the order work. regardless of which phase you may think ofskrying in the spirit-vision, ceremonial magic, formation of telesmatic images, etc- this one goal i

the order. m.e.v. was the motto chosen by dr. william robert woodman, an eminent freemason of the last century. sapere aude and non omnis moriar were the two mottos used by dr. westcott, an antiquarian, scholar, and coroner by profession. s. r m. d. or s'rhiogail ma dhream was the motto of s. l. macgregor mathers, the translator of the greater key of king solomon, the book of the sacred magic of abramelin t h e m e, and thekabbalah unveiled, which latter consisted of certain <19> portions of the zohar prefixed by an introduction of high erudition. he also introduction 17 employed the latin motto deo duce comite ferro. s. d. a. was the abbreviation of the motto sapiens dominabitur astris chosen by a fraulein anna sprengel of nuremburg, germany. such were the actors on this occult stage, th

RUBY TABLET OF SET

ication, and examination of our beliefs and assumptions about life and reality. perhaps most important of all is the structured and disciplined keeping of a diary or journal, which enables us to begin to discern the fundamental pattern of our life as it develops through time. ritual can also aid immensely in this journey within. the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleist

sunset, and xepera (the sun at night. nevertheless [in liber resh vel helios] crowley did institute periodic devotions to these other aspects of ra. the significance of xepera would indeed remain a secret until the year x of the aon of set, at which time it would indeed be revealed to the "winners" of that particular ordeal. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterwards soften& smooth down with rich fresh blood. oil of abramelin [from the sacred magic of abra=melin the mage: eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of

THE BLACK LODGE

red so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plane they definitely "exist; and are interwoven with the very structure of our existence as egos. the four great princes of the damoniac world, described by "abraham the jew" in the sacred magic of abramelin the mage exist, not only in the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where we try to consider their influence. let us merely assert tht they act as demons when they interfere with our initiatic p

zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a magickal

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

found in the text. names of publications, movies, ships, television programs, radio broadcasts, foreign words, and crossreferences are indicated by italics. the page references to the subjects include the arabic volume number as well as the page number. main entries are designated by bold page numbers while images are denoted by italics. a abgar (king of edessa, 1:237 abominable snowman. see yeti abramelin magi m users the opportunity to evaluate the many claims and counterclaims regarding the mysterious and unknown. many of these claims have been brought to the forefront from television, motion pictures, radio talk shows, best-selling books, and the internet. there has been a conscious effort to provide reliable and authoritative information in the most objective and factual way possible

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

found in the text. names of publications, movies, ships, television programs, radio broadcasts, foreign words, and crossreferences are indicated by italics. the page references to the subjects include the arabic volume number as well as the page number. main entries are designated by bold page numbers while images are denoted by italics. a abgar (king of edessa, 1:237 abominable snowman. see yeti abramelin magick, 2:49 51 abyssinia, alleged location of ark of the covenant, 2:203 ace (one. see one, symbolism of acrophobtiunusual and unexplained (geuu) presents comprehensive and objective information on unexplained mysteries, paranormal abilities, supernatural events, religious phenomena, magic, ufos, and myths that have evolved into cultural realities. this extensive three-volume work is a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. trans. by janet sondheimer. cleveland, ohio: world books, 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. abramelin magick the essence of abramelin magick can be found in the sacred magic of abramelin the mage, which was translated by macgregor mathers from a manuscript written in french t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 49 magick spelled with a gk h refers to rituals, chants, and ceremonies. magick spelled minus the gk h allude

demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevolent demon that hover near him or her from birth until death. abramelin magick provides instruction to the initiates of the gmagic of light h that will enable them to achieve mastery over the demons and place them under their control. abramelin the great magus learned how to accomplish such a difficult task by undergoing a process of spiritual cleansing and the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovere

d the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovered words of power that can be arranged in magic squares and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist him in the acquisition of earthly knowledge and power. by applying such magic words as gabracadabra, h abramelin magicians claim they can gain the love of anyone they desire, discover hidden treasures, become invisible, invoke spirits to appear, fly through the air and travel great distances in a matter of minutes, and animate corpses to create zombies to serve them. abramelin magicians believe they can heal illnesses or cause diseases, bring about peace or war, create prosperity or poverty. they c

version restores the story of myrddin, trapped by his madness in the forest. sources: monroe, douglas, ed. the lost books of merlyn: druid magic from the age of arthur. st. paul, minn: llewellyn, 1998. white, t. h. the book of merlyn: the unpublished conclusion to the once and future king. austin: university of texas press, 1988. merlin: real or fiction? the difficulty that most practitioners of abramelin magick encounter is that there are few words in any language that are able to fulfill the requirements of such productive squares. the basic concept of the abramelin school of magick as determined by macgregor mathers in his translation of the french manuscript dictates that the letters in the squares must form the word that represents the desired object and must read the same in all dir

e able to fulfill the requirements of such productive squares. the basic concept of the abramelin school of magick as determined by macgregor mathers in his translation of the french manuscript dictates that the letters in the squares must form the word that represents the desired object and must read the same in all directions. mathers achieved little success in translating the words provided by abramelin or in forming others that were little more than collections of meaningless letters. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism

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

mony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of a single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained, and in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtatharath, belial, amaimon, and the great powers of the elements, then he may safely be permitted to begin to try to stop thinking. for needless to say, the universe, including the thinker, exists only by virtue of the thinker fs thought (berkeley, hume, etc *berashith, vol. ii, p. 242. gthese are real, the

THE WITCH CULT OF ZOS VEL THANATOS

rance manifested through his meeting with crowley. spare began work on the book of pleasure and it s concepts in 1909. while not completed and published until 1913 he developed immensely during this period. the activated psychic censor spare was so famous for began to awaken and develop during this period. austin was well versed in classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the sam

other abstractions of sight through art. 3. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while beginning with spare and crowley proved that they are primarily interior looking outwards, our greatest and worst of selves hidden and buried. aleister c

TYSON DONALD NEW MILLENNIUM MAGIC

dence between the physical planets and the planetary gods. both views are false. all power stems from the mind of the magus, and this power is everywhere and always the same. this statement will not be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and p

them. i t has been said in true grimoires that to achieve a mastery of magic the magus needs nothing beyond a devoted and open heart, and repeated and sincere prayers of invocation. when rightly called, the light will manifest itself in some perceptible form and instruct the magus in all manner of signs and words of the art necessary to achieve his or her ends. in the book of the sacred magic of abramelin the mage, abraham the jew writes to his son, lamech: pray unto god and ask him for his assistance, and place all thy confidence in him alone. and although thou canst not have the understanding of the qabal- ah, nevertheless the holy guardian angels at the end of the six moons or months [of the abramelin working] will manifest unto thee that which is suffi- cient for the possession of thi

serves to forge a bond between the magus and the angel that allows easier communication thereafter, provided the magus does not subsequently turn away from the light. when the magus returns to live in society, the conversation of the guardian is carried with the magus. it is not the purpose of this work to recommend texts, but the magus will find the second part of the book of the sacred magic of abramelin the mage particularly useful in these matters. it is an inspired work, descended from the ancient mysteries of the kabbalah. in it is given a system of living that has been proven effective for attaining the conversation of the guardian angel. the ritual process in abramelin should not necessarily be copied, but rather should be used as a pattern and guide. the spirit names and magic squ

that he or she has been given the sigil sought. it may even be that the sigil will be given before the magus asks for it, since linear time is a human concept and is no barri- er to the light. the magus must learn to make his or her mind a sensitive, finely tuned instrument when seeking sigils intuitively. an ancient technique of focusing the attention described in the book of the sacred magic of abramelin the is to place a small plate of silver on the altar and ask the guardian angel to inscribe the sigil upon its polished surface. sigils sent in this way were said to appear in tiny beads of dew that looked like the filaments of a spider web. no doubt the formation of those dew drops was helped by the fact that the windows of the ritual chamber were open and the ritual took place in the v

that can take on a drug-like attrac- tion for weak, hysterical minds, critics observe that when adepts claim to visit the psychic, or astral, realm, outwardly they close their eyes and slip into a kind of trance, their physical bodies traveling nowhere. from this they conclude that psychic travel is the same as daydreaming. this account given by abraham the jew in the book of the sacred magic of abramelin concerning abraham's experience with an austrian witch is typical: she rubbed herself with the same unguent, and i was very expectant to see her fly away; but she fell to the ground and remained there about three hours as if she were dead, so that i began to think that she really was dead. at last she began to stir like a person who is waking, then she rose to an upright position, and wi

s and major prose (indianapolis: the odyssey press, 1957, 168. 8. denning and phillips, mysteria magica (st. paul: llewellyn publications, 1981, 30. 9. crowley, the book of thoth (new york: samuel weiser, 1974, 11. 10. regardie, the golden dawn (st. paul: llewellyn publications, revised edition, 1989, 288-92. 11. agrippa, occult philosophy, 371. 12. mathers, trans, the book of the sacred magic of abramelin the mage (new york: dover publications, 1975, 57. 13. agrippa, occult philosophy, 318-27. 14. knight, a practical guide to qabalistic symbolism, 2 vols (new york: samuel weiser, 1978, vol. i, 37. 15. westcott, trans, sepher yetzirah (york beach, maine: samuel weiser, 1980, 15. 16. hermes trismegistus "the emerald tablet' occult philosophy, 71 1. 17. larousse encyclopedia of mythology (ne

TYSON DONALD THE MAGICAL WORKBOOK

h in two parts as dogme de la haute magze (1855) and rtuel de la haute magze (1856. first published in english as one volume in 1896 by rider and company. this is levi's most practical book. although it does not contain detailed exercises or rituals, it does give many bits and pieces of information useful for working ritual magic. mathers, samuel liddell macgregor. the book of the sacred magzc of abramelin the mage. new york: dover publications, 1975. first published in 1898. mathers' translation of this french occult manuscript brought into being one of the seminal preoccupations of the golden dawn, the calling forth into visible presence of the tutelary spirit known as the holy guardian angel. it obsessed aleister crowley for much of his early career as a magician. to his guardian angel

VOX SABBATUM

sdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the time he becomes old, 50 s plus he begins reverting back to the christian beliefs which were embedded from his childhood. he dies

re ambivalent forms of lucifer, such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions- each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley's excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggest

ath. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the very circle, which is the symbolization of ones own self in isolation. i, fallen from the sky, awakened shall illuminate the

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