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ALEISTER CROWLEY

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ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

e- the principles of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade avenue; the missi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

encircleth the world, so that they who fear may be comforted. chapter x but of these matters i am warned that i shall not now become aware, for that there be great mysteries therein contained, pertaining to a degree of initiation of which i am as yet unworthy. page 42 gulf.txt (thus the record comes abruptly to an end) pageomdedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledgements the editor would like to thank all of the people whose cooperation and dedication to unspeakable horrors has made this book possible. first, our thanks go to that nameless monk who presented us with the originals, who has since disappeared. second, to that ever-changing staff of translators who performed a most distasteful and

ing of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boyhood home in rhode island, where he lived with his two aunts. born on august 20, 1890, howard phillips lovecraft would come to exert an impact

this gesture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great be

reat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the b

in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contain

ve author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredible. that they should both have become prophets and forerunners of a new aeon of man's history is equally, if not more, unbelievable. yet, with h.p. lovecraft and aleister crowley, the unbelievable was a commonplace of life. these two men, both acclaimed as geniuses by their followers and admirers, and who never actually met, stretched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the

t dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a s

the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests to express their hostilities through the office of the demon, the black mass. often, this was also a means of political demonstration, as the church controlled virtually all the political life of the period. in a way, as though in a test tube at a philosophical laboratory, aleister crowley was brought up under similar circumstances- although ver far removed in time from the days of the church's immense temporal power. coming from a fanatically religious christian family, and suddenly freed upon the neighbourhood of cambridge, crowley did, in a sense, turn satanist. he identified strongly with the underdog, politically as well as spiritually, and came eventually to t

ALEISTER CROWLEY BOOK OF LIES

dim. a wind has risen. the dark waters stir. this is the book of the servant of the godsa book of lies get any book for free on: www.abika.com 1 book of lies by aliester crowley get any book for free on: www.abika.com book of lies get any book for free on: www.abika.com 2 the book of lies which is also falsely called breaks the wanderings or falsifications of the one thought of frater perdurabo (aleister crowley) which thought is itself untrue a reprint with an additional commentary to each chapter "break, break, break at the foot of thy stones, o sea! and i would that i could utter the thoughts that arise in me" book of lies get any book for free on: www.abika.com 3 (opposite: photo of frater perdurabo on his ass) commentary (title page) the number of the book is 333, as implying dispers

yson is inserted partly because of the pun on the word "break; partly because of the reference to the meaning of this title page, as explained above; partly because it is intensely amusing for crowley to quote tennyson. there is no joke or subtle meaning in the publisher's imprint. book of lies get any book for free on: www.abika.com 4 foreword the book of lies, first published in london in 1913, aleister crowley's little master work, has long been out of print. its re-issue with the author's own commentary gives occasion for a few notes. we have so much material by crowley himself about this book that we can do no better that quote some passages which we find scattered about in the unpublished volumes of his "confessions" he writes..none the less, i could point to some solid achievement o

. it is a good title for the last chapter of this book, and it also symbolises the eventual coming out into the light of his that has wandered long in the darkness. 91 is the numberation of amen. the chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: the final mystery is always insoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (liber 418. the eqx, i, v. reprint, barstow, cal, 1952, with combook of lies get any book for free on: www.abika.com 189 mentan. al (liber legis)the book of the law sub figura xxxi as delivered by 93- aiwass- 418 to anky0f0n-khonsu the priest of

ALEISTER CROWLEY CONCERNING DEATH

of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the

ALEISTER CROWLEY DUTY

tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-devourer be upon th bduty get any book for free on: www.abika.com 1 duty by aleister crowley get any book for free on: www.abika.com duty get any book for free on: www.abika.com 2 (a note on the chief rules of practical conduct to be observed by those who accept the law of thelema "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt..thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged o

ALEISTER CROWLEY LIBER 777

ranscriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present

ALEISTER CROWLEY LIBER CHANOKH

the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the gr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

h in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iota-alpha

vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the fo

itiate helps one immensely. as soon as one has passed this pons asinorum, the practice becomes much easier. it is much less trouble to reach the life before the last; familiarity with death breeds contempt for it. it is a very great assistance to the beginner if he happens to have some intellectual grounds for identifying himself with some definite person in the immediate past. a brief account of aleister crowley's good fortune in this matter should be instructive. it will be seen that the points of contact vary greatly in character. 1. the date of eliphas levi's death was about six months previous to that of aleister crowley's birth. the reincarnating ego is supposed to take possession of the foetus at about this stage of development. 51 2. eliphas levi had a striking personal resemblance

ster crowley's good fortune in this matter should be instructive. it will be seen that the points of contact vary greatly in character. 1. the date of eliphas levi's death was about six months previous to that of aleister crowley's birth. the reincarnating ego is supposed to take possession of the foetus at about this stage of development. 51 2. eliphas levi had a striking personal resemblance to aleister crowley's father. this of course merely suggests a certain degree of suitability from a physical point of view. 3. aleister crowley wrote a play called "the fatal force" at a time when he had not read any of eliphas levi's works. the motive of this play is a magical operation of a very peculiar kind. the formula which aleister crowley supposed to be his original idea is mentioned by levi

sical point of view. 3. aleister crowley wrote a play called "the fatal force" at a time when he had not read any of eliphas levi's works. the motive of this play is a magical operation of a very peculiar kind. the formula which aleister crowley supposed to be his original idea is mentioned by levi. we have not been able to trace it anywhere else with such exact correspondence in every detail. 4. aleister crowley found a certain quarter of paris incomprehensibly familiar and attractive to him. this was not the ordinary phenomenon of the "deja vu, it was chiefly a sense of being at home again. he discovered long after that levi had lived in the neighbourhood for many years. 5. there are many curious similarities between the events of eliphas levi's life and that of aleister crowley. the int

us career; the inability to make use of very remarkable talents in any regular way; the inexplicable ostracism which afflicted him, and whose authors seemed somehow to be ashamed of themselves; the events relative to marriage<intelligence, and became the prey of an aged and hideous pithecoid. aleister crowley's wife insisted upon doing her own will, as she defined it; this compelled him to stand aside. what happened to mme. constant happened to her, although in a more violent and disastrous form: all these offer surprisingly close parallels. 6. the characters of the two men present subtle identities in many points. both seem to be constantly trying to reconcile insuperable antagonisms

both inspire what can only be called panic fear in absolute strangers, who can give no reason whatever for a repulsion which sometimes almost amounts to 52 temporary insanity. the ruling passion in each case is that of helping humanity. both show quixotic disregard of their personal prosperity, and even comfort, yet both display love of luxury and splendour. both have the pride of satan. 7. when aleister crowley became frater omicron-upsilon mu-eta and had to write his thesis for the grade of adeptus exemptus, he had already collected his ideas when levi's "clef des grands mysteres" fell into his hands. it was remarkable that he, having admired levi for many years, and even begun to suspect the identity, had not troubled (although an extravagant buyer of books) to get this particular work

rification of one's results. the first great danger arises from vanity. one should always beware of "remembering" that one was cleopatra or shakespeare. again, superficial resemblances are usually misleading. one of the great tests of the genuineness of any recollection is that one remembers the really important things in one's life, not those which mankind commonly classes as such. for instance, aleister crowley does not remember any of the decisive events in the life of eliphas levi. he recalls intimate trivialities of childhood. he has a vivid recollection of certain spiritual crises; in particular, one which was fought out as he paced up and down a lonely stretch of road in a flat and desolate district. he remembers ridiculous incidents, such as often happen at suppers when the convers

ALEISTER CROWLEY MAGICK WITHOUT TEARS

a.com 1 magic without tears by a l e i s t e r c r o w e y get any book for free on: www.abika.com magic without tears get any book for free on: www.abika.com 2 1 magick without tears complete and unabridged, edited with a foreword by karl j. germer 2 (c) 1954 karl j. germer for ordo templi orientis renewed 1982 (c) blurb ordo templi orientis jaf box 7666 new york, ny 10116 usa 3 foreword in 1943 aleister crowley met a lady who, having heard of his wide knowledge and experience, asked his advice on occult, spiritual, and practical matters. this chance connection resulted in a stimulating exchange of letters. crowley then asked others to put similar questions to him. the result was this collection of over eighty letters which are now being issued over the title that he chose "magick without

his kind "the mind (says he) of this party of the first part, hereinafter referred to as frater n (or whatever his 8= 3 motto may be) is so constructed that the interval from c to c is most harmoniously divided into n notes; that of the party of the second part hereinafter referred to as- not a heretic, an atheist, a bolshie, ad die-hard, a schismatic, and anarchist, a black magician, a friend of aleister crowley, or whatever may be the current term of abuse- mr. a, lord b, the duke of c, mrs. x, or whatever he or she may chance to be called- into five. the structure called of-all-truth in neither of us is affected in the least, any more than in the reading of a thermometer with fahrenheit on one side and centigrade on the other. you naturally object that this answer is little better than

ALEISTER CROWLEY MEDITATION

ys which constitute in themselves a complete system of initiation. magick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he doe

n of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits>

ALEISTER CROWLEY SEPHER SEPHIROTH

61 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 662 the garland of god l)yrtk) 663 stones of marble (see zohar, pt. i. fol. 34. col. 134# ynb) songs twrymz prophets *my)bn 665 the womb mxrh tyb 666 the number of the beast. 1-36. 36 is the sum of the letters aleph to cheth (tyx= 418, hence 666 is an expansion of 418. the number of talents of gold received by solomon in one year (i kings 10:14) aleister crowley (rabbi battiscombe gunn fs transliteration) ylwrq ry+syl) ommo satan: the gevil triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *my

ALEISTER CROWLEY TAO TEH KING

erred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer

ALEISTER CROWLEY THE BANNED LECTURE

e not assimilated. 2. the wise man doth not hoard. the more he giveth, the more he hath; the more he watereth, the more is he watered himself. 3. the tao of heaven is like an arrow, yet it woundeth not; and the wise man, in all his works, maketh no contention.etra-hoor-khuit network's magickal library the banned lecture gilles de rais to have been delivered before the university poetry society by aleister crowley on the evening of monday, feb.3rd.1930 long ago when king brahmadatta reigned in benares, a gentleman whose christian names were thomas henry- you possible have heard of him- he was no less apersonage than the grandfather of the great aldous huxley- once found himself threatened be a perdicament similar to that in which i stand tonite. he had been asked to lecture a distinguished

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on th

ALEISTER CROWLEY THE HEART OF THE MASTER

of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of the master by khaled khan (aleister crowley) i. the vision penumbra. i am one of a concour

to speak what he will: to write what he will: to draw, paint, carve, etch, mould, build as he will: to dress as he will. 4. man has the right to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of change

ALEISTER CROWLEY THE LAW OF LIBERTY

he stream! step slackly once, and all is lost! is thy force equal to thy task? else try not! retire in the face of overwhelming odds. to the world's mote thine own eye's beam apply not! war patient through persistent periods! so win to fortune, fame and flame that die not; masterful, modest, feast thou with the goeathe law of liberty get any book for free on: www.abika.com 1 the law of liberty by aleister crowley get any book for free on: www.abika.com the law of liberty get any book for free on: www.abika.com 2 liber dcccxxxvii- the law of liberty by aleister crowley do what thou wilt shall be the whole of the law. i. i am often asked why i begin my letters this way. no matter whether i am writing to my lady or to my butcher, always i begin with these eleven words. why, how else should i

ALEISTER CROWLEY THE LOST CONTINENT

and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* preface last year i was chosen to succeed the venerable k-z--who had it in his mind to die, that is, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possib

s by the life of a butterfly. all my impressions came clear on the soft wax of my brain; i had never worried because the scratch on the wax in no way resembled the sound it represented. in other words, i observed perfectly because i never knew that i was observing. so, if you pay sufficient attention to your heart, you will make it palpitate. i accordingly proceed to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical str

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tion. p32.i write a little, but not much, in advance of the events. to illustrate the theory here advanced i will ask the reader to compare the results of the attempts to colonize america by (a) the whole military power of spain at her zenith (b) the handful of exiles in the 'mayflower' chapter ix: p34.the legend of the deluge is derived from this eved the old and new commentaries to liber al by aleister crowley most of the text below has been entered by frater h.b, except for the text of liber al (entered by frater ebony and proofread by many others, the old comment and portions of the new comment omitted by l. wilkenson in his abridgement. this text of liber 220 has been restored by comparison with an early surviving typescript of the work, except for chapter ii, the portion not covered

and i am resolute to prosecute my work now as they were resolute then. that which is beneath is like that which is above. the beast and the scarlet woman are avatars of tao and teh, shiva and sakti. this law is then an exact image of the great law of the cosmos; this is an assurance of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempse

k 4, part iv tells us. we may briefly remind the reader of the principal events, arranging them in the form of a rubric, and placing against each the corresponding magical acts of the equinox previous to ours, as they are symbolized in the legends of osiris, dionysus, jesus, attis, adonis, and others. the ritual. aeon of horus aeon of osiris another prophet the beast 666 dionysus and shall arise (aleister crowley) others others are names for (perhaps) apollonius of tyana. in the conditions then obtaining, several magi were required and bring fresh "force& fire" of horus fever from the "skies" of nuit skies. another woman see comment on "venus" of the shall awake chapt. i. 15. adonis legends. we have no clue to her name. the lust and the might and worthiness the "holy ghost" worship of the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

erulam, andrea, robertus de fluctibus, johannes dee, sir edward kelly, thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavariae, richard wagner, alphonse louis constant, friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard payne knight, paul gaugin, sir richard francis burton, doctor grard encausse, doctor theodor reuss, and sir aleister crowley--oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire

ALEISTER CROWLEY THE QABALAH

777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s

x i (5) as part v of the temple of solomon the king serial. essentially it was a filler, written after j.f.c. fuller who had been doing the legwork of working up the series from crowley s diaries and notebooks broke with the beast. in equinox i (10) it was declared to be liber lviii in class b (since 58= j grace, a secret title of the qabalah) it was reprinted by israel regardie in the qabalah of aleister crowley (a.k.a. 777 and other qabalistic writings) under the misleading title gematria, omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title essay on number. hebrew words have generally been rendered in

ALEISTER CROWLEY THE SWORD OF SONG

en in letter-for-letter transliteration, e.g. brashith for tycarb. footnotes indicated by, etc. appeared in the equinox publication and are presumably by crowley (hence i have initialled them a.c; footnotes indicated by numbers are by myself. key entry from the printed edition in the equinox; could probably use further proof-reading t.qathe sword of song called by christians the book of the beast aleister crowley y h a r h f s u r k h y h w here is wisdom: let him who hath understanding reckon the number of the beast. for it is the number of a man; and his number is six hundred, three score, and six the apocalypse of john this electronic edition prepared by celepha s press somewhere beyond the tanarian hills first published society for the propagation of religious truth benares [i.e. boles

luted curve! these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur heaven or hell? mind the dark doorway there !62 farewell! 810 how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitri! so may she 815 illume our minds! so mote it be! 46 1 william shakespeare an appreciation by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tab

r (c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page of my masterpiece, the sword of song, that i should send you a copy, as i do herewith, to give you an opportunity of defending yourself against my monstrous assertions, thanking me for the advertisment, or in short, replying as may best seem to you to suit the case. your humble, obedient servant, aleister crowley. cutta. while holding the see of ceylon he wrote a book in which buddhism is described as consisting of devil-dances. now, when a man, in a postion to know the facts, writes a book of the subscription-cadging type, whose value for the purpose depends on the suppression of these facts, i think i am to be commended for my moderation in using the term liar. 212. ibsen.42 norwegian dr

ave forgotten it? o the analogy of the river water given above is most valid! i who write this am not i who read it over and correct it. do i desire to play with lead soldiers? am i the doddering old cripple who must be wheeled about and fed on whisky and bread and milk? and is my difference from them so conspicuously less than from the body lying dead of which those who see it will say. this was aleister crowley? what rubbish it is to suppose that an eternal substance, sentient or not, omniscient or not, depends for its information on so absurd a series of bodies as are groups under that crowley! yet the buddhist meets all arguments of the spiritual order with a simple statement which, if not certain, is at least not improbable. there is, he will tell you, a spiritual world, or to avoid a

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in showers of nectar, and the master s work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen o

s in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story reads like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it was cold and misty: the air like shredded cotton-wool

cepticism as having destroyed our knowledge root and branch- is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic- if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer "get thee behind me satan" though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here- samson blinded and bound, grinding corn for the philistines! not at all, dear boy! we shall put all the questions that we can put- but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles- those eminent mystics- meant by faith. what i call samadhi- and as "faith w

ed moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley. 135 the hermit an attack on barbercraft at last an end of all i hoped and feared! muttered the hermit through his elfin beard. then what art thou? the evil whisper whirred. i doubt me sorely if the hermit heard. to all god's questions never a word he said, but simply shook his venerable head. god sent all plagues; he laughed and heeded not; till people took him for an idiot. god

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r to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 1

mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace th

ourse "777" stands alone an unrivalled. the graphic qabalah has been already fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82. by far the best and most concise account of the method of the qabalah is that by an unknown author, which mr. aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, hb:nun-final hb:yod hb:aleph, which does not and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers

ergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is love. at the end of the road i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wisdom while you waite [the hibernation of a. quiller, senior, and the approaching marriage of a. quiller, junior, have prevented either of them from contributing their columns as usual- ed] wisdom while you waite the book of ceremonial magic. a. e. waite. wm. rider& son, ltd, 15s. it would ill become us to review this book; which, when it was c

d by practice that to call forth an evil spirit you must identify yourself with the god that commands him. he then saw no use for the demon, and continued with the god. reason next said" if with the small god, why not with the great god of all" and in the upshot he found himself practising exactly the same method as molinos, st teresa, buddha, father poulain, st paul, meredith starr, a. e. waite, aleister crowley, and the rest- and getting the very same results. oh, my dear sir, a man is a man, and if you give whisky to a, b, and c, they all get drunk, with minor variations for the personal equation; and god is one, and when a, b, and c pray, meditate, concentrate, invoke, chant, utter, watch, resign themselves, it is all one thing in different words. one is a little better, perhaps, for a

hen the sword-holder raises his steel against ged. ged neither hit nor shrank- in the end the sword was laid as an offering upon his knees. so let the adept sit smiling through all that may befall him; then those that hate him shall wonder at his strength; in the end they shall worship him. and he, an he speak, shall by speaking save; an he yet keep silence, shall by keeping silence, bless. amen. aleister crowley. the message of thuba mleen i far beyond utnar v hi, far beyond the hills of hap, sits the great emperor crowned with diamond, twitching the rosary in his lap- 144 the rosary whose every bead well-conned with sleek unblinking bliss was once the eyeball of an unborn child of his. ii he drank the smell of living blood, that hissed on flame-white steel. he tittered while his mother's

raffalovich when he wrote this had not that lightning flash, the concentration of infinite light into a single lucid symbol, which distinguishes his later work. the light is calm and cool. if i had to compare this book to another, i should select one of jane austen's; and if it is pointed out that i have never read any of jane austen's i can retort that neither have i read "the history of a soul" aleister crowley. psychism. by m. hume. mrs hume is a female m..h s..r. she begins by a long hypothesis full of big words whose meaning she shows no sign of understanding, though the sentence "lunatics abound" can hardly be denied. the body of the book is made up of rambling statements (unsupported by any sort of evidence) of psychic powers that she possesses, the least of which, if substantiated

h, your pupils are almost sure to misunderstand. the alternative is to initiate; and this can only be done by those who are no longer men or magicians. let me congratulate mr trevena upon a most enthralling and instructive book. o. h. the whirlpool. by ethel archer. the equinox. 1"s" net. i can add nothing to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated with insatiable passion; the verminous, illicit night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in

ALEISTER CROWLEY EQUINOX EQ I 1 2

ts literary merit, but also because it will be in demand on account of its close associations with "vanity fair. 15 16 farringdon street, london, e.c. 2c "the bomb" by frank harris (jonn long. 6/ this sensational novel, by the well-known editor of "vanity fair, has evoked a chorus of praise from the reviewers, and has been one of the talked-of books of the season. we append a few criticisms: mr. aleister crowley:"this book is, in truth, a masterpiece; so intense is the impression that one almost asks,'is this a novel or a confession? did not frank harris perhaps throw the bomb? at least he has thrown one now this is the best novel i have ever read."the times:'the bomb' is highly charged with an explosive bent of socialistic and anarchistic matter, wrapped in a gruesome coating of 'exciti

ALEISTER CROWLEY EQUINOX EQ I 2 2

arrived at their destination. 324 this particular method of rising on the planes is an exceptionally interesting one to study, not only because it is most intimately connected with the eastern methods of yoga,42 but because we have many practical results to hand, many actual facts from which we can generalise and construct a theory. two of such examples we will give here, the first a poem by mr. aleister crowley called "the ladder" in which the projection is vertical, that is to say, directed along the central column of the tree of life; and in the second, which is called "the ascent unto da th" by v. h. frater i. a. in the first of these "risings" the goal of attainment is kether, and the various headings of the poem point out clearly enough the different stages the skryer has to pass th

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u whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs somewhat stiff; the eyes wore a sad and tired expression. i am referring to a pigeon. the swollen neck was hidden by a soft grey down, the legs still held their burden, the eyes looked ahead- yet the symptoms of fatigue were apparent to a connoisseur of pigeons. and i am that. once upon a ti

cible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j "the bomb" by frank harris (jonn long. 6) this sensational novel, by the well-known editor of "vanity fair" has evoked a chorus of praise from the reviewers, and has been one of the most talked-of books of the season. we append a few criticisms- mr. aleister crowley "this book is, in truth, a masterpiece; so intense is the impression that one almost asks 'is this a novel or a confession? did not frank harris perhaps throw the bomb' at least he has thrown one now. this is the best novel i have ever read "the times"'the bomb' is highly charged with an explosive blend of socialistic and anarchistic matter, wrapped in a gruesome coating of 'excit

ALEISTER CROWLEY EQUINOX EQ I 2

the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cus

te on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops

s, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my

eme method of silence. 199 iii. if this idea be any but the supreme and perfect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to 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

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d. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of the very few admirers of francis thompson. his wealth of thought and pomp of diction more than atoned for the too frequent turgidity of his music. now, it seems, i am but one of five thousand just persons. so much the better for them! the more the merrier! aleister crowley. scientific idealism. by w. kingsland. rebman, limited. 7"s" 6"d" net. science and idealism have laboured long, and have at last brought forth a book worth reading and rereading, a book worth studying and restudying. mr. w. kingsland is to be congratulated; the "forward" alone is worth the price asked. here are a few quotations "the individual must ultimately claim not merely his

henomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we

ay bridge with the minor arcana, which alone are worth the money asked for the whole caboodle. the worst of it all is: mr. waite really does know a bit in a muddled kind of way; if he would only go out of the swelled-head business he might be some use. but if you are not going to tell your secrets, it is downright schoolboy brag to strut about proclaiming that you possess them. au revoir, arthur. aleister crowley. it is an awkward situation for any initiate to edit knowledge concerning which he is bound to secrecy. this is the fundamental objection to all vows of this kind. the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to kn

ou are one with nature, and find that nature is one with god. this is my own practice; every time london can spare me i put on my climbing things and take nothing else but a supply of strong tobacco and a few pounds. then i think of some pace that sounds interesting_ madrid or fiesole or timbuktu_ and walk there. when i get back i am strong enough even for book-reviewing. go thou and do likewise! aleister crowley. masques and phases. by robert ross. arthur l. humphreys. a very pleasant collection of witty essays "o si sic omnes" do let us have some more this year. and thank you so much for the very necessary statements in "there is no decay" a. c. after death_ what? by cesare lombroso. we sent this book to our undertaker for review, but he only wired back "rot" why are undertakers always p

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tor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the sha

arge for lecturing, and the equinox may assist if desired in meeting the necessary expenses. 1 notes of the semester mr. sheridan-bickers held a large and very successful meeting at cambridge in november. we beg to extend our warmest sympathies to brother aloysius crowley. the gang of soi-disant rosicrucian swindlers whose profits have suffered through our exposures, having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters o

ucknill, and dissolved by the court of appeal. 1 notes of the semester mr. sheridan-bickers held a large meeting at cambridge in november, as successful as one would expect from the intellectual preeminence of our great university. we beg to extend our warmest sympathies to brother aloysius crowley. it seems possible that some gang of swindlers, fearing exposure, and having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters o

king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming

ul upon ourselves by continuous toil and contemplation; by the unwearied exercise of will and the unfaltering nobility of aspiration we have created for ourselves a garden of truth, which is beauty; of beauty which is truth. confident in the word which says that faith removeth mountains, we have accomplished the only miracle which god has licensed us to perform" charles baudelaire("translated by" aleister crowley) 112 review a book of mystery and vision. by a. e. waite. william rider and son. 7s. 6"d "the introduction" mr. waite speaks of a "kind of secret school, or united but incorporate fraternity, which independently of all conventional means of recognition and communication do no less communicate and recognise one another without hesitation of hindrance in every part of the world. of

r the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing; and when he shall be sufficiently magnetic, he must be convinced that the thing will come of itself, and without thinking of it.6 this seems clear enough, but more clearly still is this all-important point explained by mr. aleister crowley in his preface to his edition of "the book of the goetia of solomon the king: i am not concerned [writes mr. crowley to deny the objective reality of all "magical" phenomena; if they are illusions, they are at least as real as many unquestioned 146 facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause. now, this fact is our base. what is

ALEISTER CROWLEY EQUINOX EQ I 4 2

choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be wooden and is interrupted by the block. she is garbed in a black robe, rose-cross

tianity as socialists hate soap; but i would rather be saved 239 with livingstone and gordon, havelock and nicholson, than damned with charles watts and john mctaggart ellis mctaggart doctor in letters fellow and lecturer of trinity college in cambridge, and fellow of the berritish ac-ad-em-y. i wonder, by the way, whether "letters" isn't a misprint. if not, did he really qualify at the sorbonne? aleister crowley. the arcane schools. by john yarker. william tait, 3 wellington park avenue, belfast. 12s. net. the reader of this treatise is at first overwhelmed by the immensity of brother yarker's erudition. he seems to have examined and quoted every document that ever existed. it is true that he occasionally refers to people like hargrave jennings, a. e. waite, and h. p. blavatsky as if they

ed his main point, the true antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore them by the word and the grip. for us, who have the inner knowledge, inherited or won, it remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one of the many who testify to its existence copied from another, but by acknowledging "there is such a place" so do i account for th

ved my youth, 275 half skilled to agonise, half skilled to soothe this passion ineluctable, this power slave to its single end, to storm the tower that holdeth thee, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleister crowley. 276 the violinist the room was cloudy with a poisonous incense: saffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devoted to debauchery. the girl was tall and finely built, huntress-lithe. her dress, close- fitted, was of a gold-brown silk that match

and catch him" but the good man went with melancholy pace and sad intent unto the burying-ground without the wall; and there he sat, stern and funereal, wrapped in deep thought from any outward sense, a monument of earnest patience "sire (a disciple dared at length to say "that wicked person took another way "wide is the desert" said the saintly seer "but this is certain, that he must come here" aleister crowley. 291 shelley. by francis thompson. with an introduction by the rt. hon. george wyndham. burns and oates. we would rather not refer to the rt. hon. george wyndham in a paper of this character. let us deal with francis thompson. had he no friend to burn this manuscript? to save him from blackening his own memory in this way? we were content to give him his appointed niche in the tem

1. text follows "london 30. 10. 1905 "e a crowley esq 21 warwick road 125 kensington. to relining and refitting with pigskin case of. suit case new pigskin pockets& new cut glass tooth brush bottle supplying two plated clips& refinishing side standards, removing bruises& repolishing all silver mounts cleaning& repairing a gold keyless 5 half hunting english. watch 13 6 balance of old a/c. 6 6- 6- aleister crowley1 313 1 weh note: i suppose a.c. liked the numbers. adela jupiter mars p moon venezia "may" 19"th, 1910. jupiter's foursquare blaze of gold and blue rides on the moon, a lilac conch of pearl, as if the dread god, charioted anew came conquering, his amazing disk awhirl to war down all the stars. i see him through the hair of this mine own italian girl, adela that bends her face on m

mix, adela, goddess and beast with me in the gondola! come! though your hair be a cascade of fire, your lips twin snakes, your tongue the lightning flash, your teeth god's grip on life, your face his lyre, 315 your eyes his stars- come, let our venus lash our bodies with the whips of her desire. your bed's the world, your body the world-ash, adela! shall i give the word to the man of the gondola? aleister crowley.1 316 1 weh note: this is a hyperbole of sexual intercourse "viz "the old man in the boat, etc. the three worms in the great vault is a coffin. in the coffin is the corpse of a very beautiful woman. the vault is deep under the ground and very still. above its bricks is a layer of earth, and if any sound at all percolates into this chamber of death, it is only the delicate tremor a

y fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how these doctrines may be interpreted in practice by the avowed followers of harris- ed "no. 19" by edgar jepson. mills and boon, ltd. arthur machen wrote fine stories "the great god pan "the white people, etc. edgar jepson would have done better to cook them alone; it was a mistake to add the dash of algerno

ALEISTER CROWLEY EQUINOX EQ I 4 3

nake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by aleister crowley rightly set forth in rime to allan bennett "bhikkhu ananda metteyya" my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. mandalay "november" 1905 1weh note: this work is read to best effect after crowley's "confessions. the sections are metaphoric accounts of crowley's own search for enlightenment

ALEISTER CROWLEY EQUINOX EQ I 4

urpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the viol

er of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight

plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to

ALEISTER CROWLEY EQUINOX EQ I 6

fficial organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbull and spears. edinburgh contents page editorial 1 liber x 3 liber xvi 9 liber xc 17 liber clvi 23 liber cc 29 liber ccclxx 33 three poems for jane cheron. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites

jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth a

eir lotus-kiss is, such a world forestalling of wanton blisses, that the fear of palling makes e'en the sirens weep. ah me! what serpent hisses from out those purple bysses, far in the womb of the long-lying sea? she wakes! nor dare he creep back to her soul, whence sleep has torn aside the mist-hung drapery; too strange the way, and steep. ethel archer. 66 the scorpion a tragedy in three acts by aleister crowley "god is love- epistles of st john. 67 to gr:alpha-gamma-alpha-theta-alpha in memory of the hour of initiation, and to lampada tradam and mohammed ibn rahman in memory of our wanderings in the desert, and to my brothers of the o. of k. d. s. h. in memory of the martyrdom of our g. m. j. b. m. i dedicate this tragedy. the scorpion persons of the tragedy act i sir rinaldo de la chape

hird, hearty human companionship, and devotion to life, work, and duty. let him remember that an ounce of honest pride is better than a ton of false humility, although an once of true 157 humility is worth an ounce of honest pride; the man who works has no time too bother with either. and let him remember christ's statement of the law "to love god with all thy heart, and thy neighbour as thyself" aleister crowley. 158 reviews the big stick the dweller on the threshold. robert hichens. methuen. 6"s" mr hichens once wrote "flames" this was a pretty powerful book. to-day (tempted, as i suppose, by a heavy bribe, for he is an artist in his way) he gives us this book with a title borrowed, not from lytton, whom he has obviously not read, but from some eighteenth-hand source, and contents borrow

y. then let him dictate to two or three segregated mediums a long passage, or a long set of meaningless figures, and get so high a degree of agreement that hardly any doubt remains. or if anybody wants a really high evidential proof, let him get the proof of fermat's last theorem, which fermat died without revealing, and which the united efforts of mathematicians have hitherto failed to discover. aleister crowley. 163 the porch. vol. i, no. 8. 3"d" j. m. watkins. the mirror of simple souls. of all this admirable series this is the best. such prose i have rarely found in all my reading. i am beggared of wit to review it; but i implore all who seek the pure light mirrored in flawless imagery to obtain it. aleister crowley. the apocalypse unsealed "being an estoeric interpretation" of the ini

ALEX SANDERS THE KING OF THE WITCHES

e up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with

ANTINOMIANISM

gh oneness, these ideas are approached through division and then an eventual separation of elements within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not into unity, but rather, into a separate syncretism from which aleister crowley's formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual disse sthe forgotten books of eden translated in the late 1800's by dr. s. c. malan and dr. e. trumpp. translated into king james english from both the arabic version and the ethiopic version which was then published in the forgotten books of eden in 1927 by the world publishing company. a

BALANCE J

n forced to create such sumptuous crescendos and chaotic riots of colours as they were in his later pastel works. there can be few examples of draftsmanship in pen and ink as fine as the early magickal drawing of spare, busy in the first opulent heights of his post royal academy flowering. spare found himself in a starkly brilliant world of high magick and decadence fueled by his experiences with aleister crowley and the a.a. and his experiments with narcotics and bi-sexuality. there has been much speculation as to spare s sexual orientation. later on in life he had strong attachments to the women he knew, but in his youth, he seems to have had strong bi-sexual leanings, something that he shared with aleister crowley. for instance how are we to interpret this passage from the focus of life

magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel picture called female nebula that shows a swirling spiral galaxy, literally the body of the stars: a depiction of the feminine mystery of space and a reference to the children of isis being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the

BANISHING THE SLAVE GODS

adopt this activity into their own daily practice, then, for all it's worth. you have my blessings. please keep in mind though, that some preliminary grounding with the basics of magical discipline are essential. my suggestion is the mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization o

BLACK WITCHCRAFT

abbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of

iate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the descendants of a cain

BLUE EQUINOX

ls 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 philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspond

s bacon lord verulam, andrea, robertus de fluctibus, johannes dee, sir edward kelly, thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavari, richard wagner, alphonse louis constant, friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard payne knight, sir richard francis burton, doctor g rard encausse, doctor theodor reuss, and sir aleister crowley.oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be (the earth) the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun.s fire

the fact that technique is absolutely worthless without genius. america is full of technicians, and i suspect that a number of geniuses are born. but the genius is strangled before he can acquire technique, and the technician unfortunately is not strangled at all. but any one who wants to do something worth doing and go to prison, should sleep with this book under his pillow, if he has a pillow. aleister crowley. the boy who knew what the birds said. by padraic colum. the macmillan co. i think the grotesques of dugald stewart walker are extremely charming. they go well with the subtle and tender genius of padraic colum. this is only a book for children. but thank god! there are some of us who are children still. this is only a book of fairy tales. but thank god! there are still some fairi

papers, one would suppose that freedom was dead for ever. but with whatever bonds they will bind liberty, there will always be a few like padraic colum to keep her torch alight. we may not be allowed to speak or write what we think, but life will always live in fairyland, and an hour cometh when the doors of fairyland will open, and the iron hero nursed on fairy milk will strike the tyrants dead. aleister crowley. gitanjali and fruit-gathering. by rabindranath tagore. the macmillan co. knowing that whatever is good in rabindranath tagore is due to the style of w. b. yeats, i expected the introduction to be by that individual, who might have been romantic if he had been willing to wash his face and put on a clean collar every month or so. the introduction begins .a few days ago i said to a

uturism, or vorticism, it is always the same stupid cad, brawling in church .blast. was a quite senseless vulgarity, and deceived nobody .tarr. is an attempt to repeat the trick. he dots his pages with french words and phrases when there is no need, and he prints words like bloody, petards, bitch, simply to shock the middle classes. it reveals the character of a stupid cad. what else could it do? aleister crowley. the madman, his parables and poems. by kahlil gibran. alfred a. knopf. i do not much care for the drawings in this book. they are messy, and rather conventional. but i like some of the parables very much indeed. it is not very sensible to compare mr. gibran with blake, because blake was a genius whose every act was wrought from the white heat of passion. this is a smaller fish sw

u dost not.then art thou lost. the way to make thoughts harmless is by the equilibrium of contradictions.this is the meaning of the phrase .thou hast to study the voidness of the seeming full, the fulness of the seeming void. this subject has been dealt with at some length in .the soldier and the hunchback. in the equinox, vol i, no 1, and many other references are to be found in the works of mr. aleister crowley. a real identification of the self with the not-self is necessary. 40. for, on path fourth, the lightest breeze of passion or desire will stir the steady light upon the pure white walls of soul. the smallest wave of longing or regret for maya.s gifts illusive, along antskarana.the path that lies between thy spirit and thy self, the highway of sensations, the rude arousers of ahank

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

er. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became known as "gardnerian witchcraft. in recent years there have been many wild and wonderful theories and accusations advanced, from "gardner made up the whole thing" to "he commissioned aleister crowley to write the book of shadows for him. such charges scarcely bear the dignity of a response, but details of gardner's preparatory work can be found in stewart farrar's books: what witches do and eight sabbats for witches. however, whatever one's feelings about gardner, whatever one's belief in the wicca's origins, all present-day witches and would-be witches owe him a tremendous de

e one card, and then a totally different scene incorporating four swords on the next, and so on.this obviously gives much more to work with. another fine deck, based on the rider-waite, is the morgan-greer. in fact i, personally, prefer this deck to the waite. for a change of pace and some truly exciting symbolism i would highly recommend the thoth (pronounced "toe-th) deck, which was designed by aleister crowley. try many of them. find your own favorite. scrying scrying is a fascinating practice in that it enables you to literally "see" the future (or present or past. almost any reflective surface can be used for scrying (pronounced to rhyme with "crying. a crystal ball and a gazing mirror are two of the best. let's look at the crystal ball first. the crystal should be without flaw no scr

up later in mithraism and then moved west into christianity. so from persia do we get the basic ideas for white magick and black magick. since anyone can do magick, there can be white magicians and black magicians those trying to help others and those trying to harm them. by virtue of the craft belief in retribution, of course, you cannot have a "black witch; it would be a contradiction in terms. aleister crowley defined magick as "the art or science of causing change to occur in conformity with will. in other words, making something happen that you want to happen. how; do we make these things happen? by using the "power (for want of a better word) that each of us has within. sometimes we must supplement that power by calling on the gods, but for most things we can produce all that we need

was the first denomination of the craft to make itself known publicly (in the 1950s, in england. because of that, many people mistakenly think that it is the only "true" wicca. it is named for its founder, gerald gardner, who actually launched the tradition a few years after the end of the second world war. for many years gardner was accused of inventing the whole concept of wicca and of getting aleister crowley to write its rituals. today he has been pretty well cleared of both these charges. the gardnerian book of shadows can now be seen as a compilation from various sources, much of it actually contributed by doreen valiente. for a detailed examination of the birth of gardnerian, see janet and stewart farrar's excellent books eight sabbats for witches and the witches way. the gardneria

CHAOS MAGICK AND LUCIFERISM

tem of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s

eloped was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a

rcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick

fic doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his

idual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the old, yet those of the new flesh could be awakened towards their own desire. the concepts of kia and neither-neither could now be explored and absorbed. for spare aleister crowley s dogma of thelema (which through further study and practice proves there is very little dogma in thelema) was too limiting for his own needs. independent and proud, austin was not willing to accept aleister s concepts in whole. the inner drive or true will insisted different. aos would not ignore this call and sought the means of enfleshing his ideas. austin osman spare was in co

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 crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art

ve used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seekin

hean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the historical figure that was called the old man of the mountains. this ishmaelite lived during the late eleventh century and was feared from the regions of the middle east to europe. this luciferian individual, who stu

CHRONOLOGIA RORISPERGIUS

ilis -adrien peladan, the father of sar, made postel a place among the prophets of events awaited. 1872-1949 georges ivanovitch gurdjieff 1872-1950 sri aurobindo 1872 desbarrolles a& jean-hippolyte. les myst res de l'ecriture. art de juger les hommes sur leur autographes. 1874 sefer yetzirah published in jersulaem 1875-1961 carl jung 1875 eliphas levi (constant, alphonse louis) dies (may 31) 1875 aleister crowley (crowley, edward alexander) born (october 12) 1875 helena petrovna blavatsky forms th osophical society in new york. 1877 rev. dr. isidor kalisch, sefer yetzirah, a book on creation or the jewish metaphysics of remote antiquity, with english translation, preface, explantory notes and glossary by rev. dr. isidor kalisch. first english translation. 1880 a 3rd sefer yetzirah commenta

"jewish quartly review, 19:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and lite

t dies 1933 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves. 1949 gardnerian book of shadows 1953 grand lodge of the state of israel was constituted. 1957 l'art magique andre breton 1958 franz bardon dies 1961 a history of the jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans wi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

oteric tradition was at work on both sides. president roosevelt, who was a 33rd degree freemason, also had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not, of course, constitute proof that the british prime minister was a satanist, but it does show that behind the scenes, esoteric knowledge in all of its forms is taken far more seriously than

every great man's door crowded at dawn by petitioners, great wealth everywhere in few men's hands, all dependent upon a few, up to the emperor himself, who is a god dependent upon a greater god and everywhere, in court, in the family, an inequality made law."3 remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between yeats, mathers, and aleister crowley, which split the membership into quarrelling factions. other significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as the vril, and two german esoteric 'magicians, guido von list and lanz von liebenfels. in his summer solstice ce

ave a massive influence on adolf hitler. in 1932, with hitler on the verge of power, von liebenfels would write to a fellow believer "hitler is one of our pupils..you will one day experience that he, and through him we, will one day be victorious, and develop a movement that will make the world tremble."4 two others who would influence the thinking and beliefs of adolf hitler were the englishmen, aleister crowley and houston stewart chamberlain. crowley was born in warwickshire in 1875. he rebelled against a strict religious upbringing and was initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a

DAVID ICKE CHILDREN OF THE MATRIX

d why their esteemed george was depicted in such a strange, half-naked, pose. look at the classic image of the satanic symbol of "baphomet, however, and all becomes clear 190 children of the matrix anton lavey, the founder of the church of satan, with his high priestess, the actress, jane mansfield. many famous showbiz names were involved with lavey, including sammy davis junior and frank sinatra aleister crowley, the most famous satanist of the 20th century, who was connected both to the nazi networks in germany and the british prime minister and bloodline, winston churchill baron philippe de rothschild of the mouton- rothschild wine producing estates in france, who died in 1988 at the age of 86. phillip eugene de rothschild, now living under another name, says he is the unofficial son of

ds of years on a staggering scale. there are endless ancient legends and stories which describe or symbolise these events, not least that of the pied piper of hamelin. and it is still going on. every year more than 2,000 children disappear in america alone every calling the demons 287 day and many end up with satanic cults or in the underground bases. no wonder they are never found. the satanist, aleister crowley, emphasised why human sacrifice is important to these sick minds and why children are so often the victims "it was a theory of the ancient magicians that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of this animal this energy is liberated sudde

ere were temples of the order of the golden dawn in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. one of their secret signs was the pointed arm salute that the nazis would use when saying "heil hitler. remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between the mather faction and the satanist, aleister crowley, which split the membership. crowley then became involved with the order of oriental templars or oto in 1933, the rocket expert, willi ley, fled from germany and revealed the existence of the vril society and the nazi's belief that they were to become the equals of the supermen in the bowels of the earth by use of esoteric teachings and mind expansion. they believed this would re

a.com/research/r100799c.html 3 trance-formation of america, p 174 4 correspondence with the author 5 our haunted planet, pp 96 and 97 6 the woman's encyclopedia of myths and secrets, pp 16 and 17 7 our haunted planet, p 168 8 ibid, p 160 9 ibid, p 144 10 see dimensions: a casebook of alien contact (ballantine books, usa, 1988) 11 correspondence with the author 12 correspondence with the author 13 aleister crowley, magick theory and practice (dover, usa, 1929, pp 94 to 95 14 the return of the serpents of wisdom, p 251 15 news of the world, august 24th, 1997, pp 30 and 31 16 http//www.churchofsatan.com/ 17 http//www.xeper.org/ 18 correspondence with the author 19 alan bullock, hitler, a study in tyranny (pelican books, london, 1960) 20 herman rauschning, hitler speaks (london, 1939) 21 ibid

asphemous rumours (fount paperbacks, an imprint of harper collins. london, 1991, p 30 4 the deadly deception, p 149 5 see also http//www.davidicke.com/icke/index1a.html 6 who owns whom 1990: australia& far east, merchants of debt, george anders, kkr and the mortgaging of american business (basic books, 1992; sarah bartlett, the money machine: how kkr manufactured power and profit (warner books) 7 aleister crowley, magick theory and practice (dover, usa, 1929, pp 95 and 95 8 full interview available through hidden mysteries at www.davidicke.com chapter 16 "spiritual" satanism and "christian" conmen nothing is easier to manipulate than genuineness that isn't streetwise. david icke hristianity claims to oppose the force known as "satan" and yet there are many themes of satanic ritual within i

ts (genuine ones) are peculiar people. they aren't ignorant peasants or semi-literate natives. rather, their ranks are filled with doctors, lawyers, businessmen, and basically highly responsible citizens..they are not a careless group who are apt to make mistakes. but they are secretive and bonded together by 314 children of the matrix a common need and desire to mete out havoc on society. it was aleister crowley who said 'i want blasphemy, murder, rape, revolution, anything bad."2 so there is nothing contradictory about billy graham being a satanist and the world's most famous evangelist. researcher alan walton writes "these reptilian hybrids often lead a double life involving dual personalities, one which leads a "normal" life in the outer world, and one that is deeply involved with the

DAVID ICKE THE BIGGEST SECRET

nder of themodern version of the order of the rose-croix, the rosicrucians.20 most of the grandmasters of the priory of sion have rosicrucian connections. another of calves friendswas jules bois, a notorious satanist, and close associate of a fellow satanist,macgregor mathers.21 encouraged by bois, mathers established the british occultsociety, the order of the golden dawn, of which the satanist, aleister crowley, was amost prominent member. the order of the golden dawn and its offshoots andpersonnel, like crowley, were involved with both the nazis and the british satanist,druid, and wartime prime minister, sir winston churchill. the pointed-arm heilhitler salute was in fact a ritual sign of the order of the golden dawn. another famousmember of the golden dawn was the poet, w. b. yeats, a

had a copy of the book of enoch from163some source or other and he, and the psychic edward kelley, developed a writtenlanguage they called enochian script or cipher from communications with the angels -reptilians. dee signed his reports 007- the same, of course, as james bond, the storieswritten by a 20th century agent of this same british intelligence, ian fleming, a friendof the black magician, aleister crowley. dee travelled throughout europe manipulating,gathering information and oiling the networks. one of his haunts was bohemia and he wasclosely associated with emperor rudolf ii of the reptilian habsburg dynasty, anotheroccultist.12 dee was among the influential voices who were orchestrating a policy ofbritish expansionism which became the british empire. while in prague, dee gaveemp

re to have a massive influence on adolf hitler. in 1932, with hitler onthe verge of power, von liebenfels would write to a fellow believer:hitler is one of our pupils. you will one day experience that he, and through him we, willone day be victorious and develop a movement that will make the world tremble.1two others who would influence the thinking and beliefs of adolf hitler were theenglishmen, aleister crowley and houston stewart chamberlain. crowley was born inwarwickshire in 1875. he rebelled against a strict religious upbringing and was initiatedinto the order of the golden dawn in 1898 after leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-br

ny of their victims, and bytherapists working with victims, the same stories of regeneration rituals. the ageingsatanist, sometimes a high ranking member of the brotherhood, stands in the centre of acircle of babies or young children. as they are sacrificed the ritual allows the satanist toabsorb their life-essense, their life-force, and regenerate his or her body. the worldsmost famous satanist, aleister crowley, who had connections to both winstonchurchill and the nazis, advocated human sacrifice and admitted to sacrificingchildren. in his 1929 book, magick in theory and practice, he explains the reasons forritual death and why small boys are the best victims:it was the theory of the ancient magicians that any living being is a storehouse of energyvarying in quantity according to the siz

nfessed satanist, derry mainwaring-knight, at maidstonecrown court in 1986. as usual, nothing was done about it.36 mainwaring-knight livednear east grinstead, one of the centres of satanism in england. in scotland, a foremostsatanic centre is loch ness, near inverness, the home, according to the legend, of thefamous reptile, the loch ness monster. so what could these legends really be symbolicof? aleister crowley, the best known satanist of the 20th century, had a house at lochness and it was to this area that he came to perform some of his most powerful blackmagic rituals. a rock formation near the loch called the rock of curses has been usedby black magicians for hundreds of years and crowley was particularly drawn to theenergy emanating from a nearby mountain known as mealfuorvonie.37 t

and obnoxiouspractices..satanists (genuine ones) are peculiar people. they arent ignorant peasants or semi-literate natives. rather, their ranks are filled with doctors, lawyers, businessmen, andbasically highly responsible citizens. they are not a careless group who are apt to makemistakes. but they are secretive and bonded together by a common need and desire tomete out havoc on society. it was aleister crowley who said: i want blasphemy, murder,rape, revolution, anything bad.44satanism is the creation of the reptilians, the fallen angels, and interestingly theyalso had a son of sam according to a one thousand-year-old account. the arab poet,firdowsi, completed his legendary history of iran in 1010 ad, a work called theshahnameh or book of kings. he writes about a king called sam who mar

o: the rules of engagement (fifth estate productions, distributed by somfordentertainment, los angeles, ca, usa).10andrew boyd, blasphemous rumours (fount paperbacks, an imprint of harper collins,london, 1991, p 142. this is a very balanced and first class investigation into the subject and ichallenge anyone to read this and still deny that satanic ritual abuse is a myth.11human sacrifice, p 64.12aleister crowley, magick theory and practice (dover, usa, 1929, pp 94-95.13the templar revelation, p 109.14the occult conspiracy, pp 39-40.15the temple and the lodge, p 53.16the hiram key, p 364.31117the curse of canaan, p 37.18ibid.19ibid.20ibid.21lbid,p38.22blasphemous rumours, p 114.23ibid.24the illuminati formula, p 46.25ibid.26the top 13 llluminati bloodlines.27ibid, p 93.28the illuminati for

is alsoknown as the island of the dead because another version of the goddess diana, known ashecate, is said to be the patroness of the infernal arts. jackie went on to the temple ofapollo at delphi in greece and in the ruins of a greek theatre on that site she performedan ancient rite known as the greeting of the sun. she performed this, according to jamesshelby downard, with the expertise of an aleister crowley.20 another stop on her tourwas the island of santorina with its reputation for vampires. the origin of the vampirestories are the blood drinking and blood sucking rituals of the brotherhood and theirenergy sucking rituals, also. the vampire stories put the truth before our eyes in a waythat we think is only fiction. this is something the brotherhood loves to do via its biggestvehi

DEITUS

d in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable. magic is the effect of the human mind to change events or situations in accordance with one s desire

revious aeons. we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer affected by the past cycle of restriction. when this is the case, centuries will pass between new aeonic words. in another two-thousand year, the cycle of expansion will have ended and humanity will experience another cycle of restriction. aleister crowley made reference to the aeon of isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortificati

s is satan. anton lavey hesitates to state the exact nature of satan, other than to say that satan is the force behind revolution and change, but he refers to god as the balancing factor in nature, and unconcerned with human suffering. michael aquino goes a step further in defining satan (or set) as an isolate intelligence within the universe which bestowed upon mankind the gift of consciousness. aleister crowley says the khabs is in the khu, not the khu in the khabs, and again i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. the goddess nuit, described in the first part of the book of the law, represents the universal subconscious. the god hadit, described in the second part of the book of the law, represents the dynamic consciousness in a

DEMONIC BIBLE

nally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifest

eys bear a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the ae

start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set w

satanic state. these goals fall into two broad roles which may be summarized as the role of the eol as a magical and philosophical temple and the role of the eol as a political and diplomatic organization. as a magical and philosophical temple, the eol draws heavily from the philosophy of those temples which preceded it (the tos, ona, cos, oto/aa, etc) and builds upon the work of michael aquino, aleister crowley, and others. the eol also contributes a new magic (the demonic bible) and a new philosophy (deitic philosophy) with which others may experiment. as a political and diplomatic organization, the eol places itself apart from any particular religious organization. membership in the eol does not preclude membership in the church of satan, the temple of set, the ordo templi orientis, th

world and the dominant religions involved the worship of nature (the pre-christian pagan world) the aeon of osirus, which followed it, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. in europe, christianity rose as the dominant religion during that time. the aeon of osirus ended and the aeon of horus began april 4, 1904 when aleister crowley, magus of the aeon of horus, uttered the word thelema (the greek word for will. the will in this context was a magical will, for in the aeon of horus man would no longer be bound by the death-cults of the past. this was followed by the age of satan which began april 30, 1966 when anton lavey spoke the words "indulgence instead of abstinence" thus breaking the power of christianity

y desires are the desires of a god and my will is the will of a god. if i am "good" or i am "evil" then i am a god of goodness or a god of wickedness. the sadomasochistic nature of the universe becomes evident as one considers that the source consciousness which animates all things manifests as both predator and prey. whatever is within one's nature to do is within the nature of god to carry out. aleister crowley wrote: every man and every woman is a star. there is no sin in any action which is in accordance with one's will and desire. every soul is a manifestation of the one; the one which is divided for love's sake and for the pleasure and pain of unique existence. the life of an individual is of no consequence; the source consciousness alone exists, experiencing the pleasure and torment

ve been conquered. the ancient ones rule once more. the age of lucifer has begun the aeon of lucifer has begun. i speak the word of the aeon and i become magus of the aeon. i have become magus of the aeon of lucifer. by thelema and by xeper i have attained deitus. by my will, i have come into being as a god. having symbolically conquered the heavens and declared the start of a new aeon, i recited aleister crowley s book of the law and michael aquino s book of coming forth by night, statements from the dark lord in the forms of horus and set. thereafter, the words of the dark lord manifested through me: the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule

DIABOLUS

ile i am limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighte

serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former 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 wor

in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme

the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here 10 the book of thoth, aleister crowley 11 we once again find reference to the adversary through sorcerous will controlling storms and the more unfriendly aspects of nature. andar according to luciferian lore is a demon of the black flame, or isolate consciousness. zairich is a poisoning or testing demon, all of which are featured with invocations in the paitisha and yatuk dinoih. herein beyond the zoroastrian religion

buried in the heart of the earth are known to me, and i cause one after another to inherit them. i make manifest my signs and wonders to such as will receive them and seek them from me in their due season. kitab el-jelwa here one may consider the point of guiding without scripture, that shaitan as the imagination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like indiv

aphim, one of the highest ranks of angels. it is suggested in other hebrew lore that asmodeus was born from the demoness naamah and the fallen angel shamdon. asmodeus and samael were said to have had strife over one spirit of lilith. this is the waning moon, the moon of witchcraft and abominable deeds. she is the poisoned darkness which is the condition for the rebirth of light the book of thoth, aleister crowley here we are able to understand that lilith has many forms, yet her nature is clear to those who work with her. allow her entry into yourself, and know the ecstasy of man and woman, union with the blood of the moon. crowley refers to her as uncleanliness and sorcery, the very nature of az who is the mother of luciferians. crowley also saw divinity within az and lilith, in the form

lith-"and he will slay the dragon of the sea (isaiah 27:1. as there is a pure leviathan in the sea and it is called a serpent, so there is a great defiled serpent in the sea in the literal sense. the same holds true above in a hidden way. the heavenly serpent is a blind prince, the image of an intermediary between samael and lilith. treatise on the left emanation by r. isaac b. jacob ha- kohen 28 aleister crowley in his work de arte magica describes in certain terms the use of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous- among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force

th her sprang evil races..all other sexual acts involving emission of semen therefore attract or other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of seperate existance, and of vampirising their creator. but voluntary sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. aleister crowley, de arte magica although crowley seemed to almost warn against such sexual workings to evoke and create demons, in rex de arte regia describes two workings to produce belial and asmodee by means of solitary masturbation. this is possible in the area of controlling and focusing the will in the essence or goal behind the demon in question, but crowley warned others of this operation

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page in this book that does not insist that the inquirer clarify her referents. letter 28 is a splendid ex

magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived

scription of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precio

american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v

ct, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domest

of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. in hebrew "strength. pronounced "gih-boor-ah" it is the fifth sephirah (q.v) on the tree of life (q.v. gematria: a method of the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemi

the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the order of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senio

sm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means not currently understood by traditional western science. the use of the "k" at the end of the word was introduced by aleister crowley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the oute

DION FORTUNE CEREMONIAL MAGIC UNVEILED

mmentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are

ss, anyone with any psychic perceptions at all could not fail to realise that there was power in the ceremonies and formulae; and anyone who made a study of them also speedily found out that in the system of correspondences taught in the g. d. they had got something of inestimable value. frater perdurabo's book of lies frater perdurabo on the deosai plateaux end of his first himalayan expedition (aleister crowley pictures himself on a donkey in his book of lies 1913) these correspondences which were scattered through the knowledge papers of the g. d. in extricable confusion, for mathers seemed to have a peculiar gift for putting his teaching in the most inassimilable form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available

his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of life: it will be noted that i have quoted freely from aleister crowley, and it is imperative clearly to define my attitude towards this man of genius. it is a pity, as i see it, that the public should be robbed of that superlative freshness and originality which are his, and deprived of those aspects of his teaching which are fine, ennobling and enduring, simply because of a certain proportion of his literary output which is certainly banal, petty, u

DION FORTUNE MYSTICAL QABALA

egor mathers and aleistet crowley in matters of qabalistic mysticticism, it may be as well to explain my position in relation to these two writers [page vi] i was at one time a member of the organisation founded by the former, but have never been associated with the latter. i have never known either of these gentlemen personally, macgregor mathers having died before i joined his organisation, and aleister crowley having then ceased to be associated with it. the society of the inner light, founded by the late dion fortune, has courses for those who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a respon

e new edition of his book in the following plain-spoken words "simultaneously with the publication of the qabalah in 1887, he received instructions from his occult teachers to prepare what was eventually to become his esoteric school" it may be justifiable to say that if he did receive the unwritten qabalah, it has for some years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no

a selection of the principal symbols and ideas associated with each sephirah, and have no claim whatsoever to comprehensiveness. they contain, however, the more significant symbols, and are suificient to enable the student to gain a sound philosophical grasp of the subject, and experiment for himself in the use of the tree as a meditation symbol. 3. the references are taken chiefly from "777" by aleister crowley, who got them from the macgregor mathers mss. mathers, so far as i have been able to trace his references, for he gives no authorities, drew upon the work of dr dee and sir edward kelly; cornelius agrippa; raymond lully and pietro de abana among the earlier writers. among the moderns the same material is found scattered through the works of knorr von rosenroth; wynn westcott; elip

DION FORTUNE PSYCHIC SELF DEFENSE

ged in some sort of research which necessitated the use of a laboratory into which no one was ever allowed to go, and in which he worked by night. it is interesting to note that 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

DONALDTYSON CORONZON

acher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the ho

ike a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the a

s heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand feet above sea level in that part of the country. it must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world

the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that those interested in understanding coronzon study crowley's vision and the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how my interpretation differs from that of aleister crowley, see my response to a visitor's e-mail, what is coronzon, elsewhere on this site. return he home resources demons bios fiction tyson the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians a

DONALDTYSON NOMICON

of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's

DONALDTYSON SIGIL

urying it, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a m

EMPERORS NEW RELIGION CHURCH OF SATAN

nfluence of the church of satan is probably less than hinted by the organization itself and more than reported by its enemies (anti-cult fanatics excluded, the church of satan has established itself as the organization that is usually mentioned in books describing satanism regardless of opinion. anton lavey himself is usually mentioned in company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared

sts pet demon: christianity. if the church of satan does indeed unite its followers despite opposing interpretations, their unity is not about its ideology at all. 1.3 satanic rituals and magic the satanic bible formally defines magic as: the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable [6, p. 110] the statement echoes aleister crowley s definition, and in admitting to a rather broad definition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c. clarke s famous third law, which stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton

intentional or not, the selling of intangibles is also a classical example of fleecing people that will pay for a pat on their backs. it is not clear whether anyone has taken the offer, unless the title as grotto master qualifies (a grotto master is required to pay a yearly fee) 5. desire for a name patent the church of satan is the first organization in modern society to claim devotion to satan; aleister crowley s groups, its only arguable contesters to the title as satanic organizations, have been linked with occultism per se rather than satanism specifically, and the various religious satanists in the 1950es were clandestine and short-lived. the novelty granted the church of satan an implied patent on the name, and the church of satan has historically been rash to dismiss any group maki

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s who can offer any additional information, corrections, or suggestions for new entries in future editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic or

strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his mag

p.o. box 614, bloomfield, connecticut 06002-0614. website: http//www.lightlink.com/arpr. sources: the academy of religion and psychical research. http/ www.lightlink.com/arpr. march 8, 2000. achad, frater (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles st

eedings vol. 6: 665. al according to eliphas levi, this forms part of the inscription on a pentacle that was a frontispiece to the published grimoire of honorius, an antipope of the thirteenth century. the letters, used to designate a name of god, were reversed on the pentacle, said to be part of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the meaning of liber al. aksakof, alexander n. encyclopedia of occultism& parapsychology

ylon in 1965 and revised in 1975. on graduation from high school, anger s grandmother, who had happy memories of paris, sponsored anger s visit to paris, where he met jean cocteau. cocteau was impressed by anger s first film, fireworks, and introduced anger to writer anais nin. in 1955 anger paid a visit to cefalu, sicily, and rediscovered the abbey of thelema, the occult community established by aleister crowley in 1920. anger uncovered a variety of magical paintings, many with sexual themes, on the abbey walls and doors, hidden by whitewash 37 years earlier by order of the italian police. dr. alfred c. kinsey, compiler of the famous report sexual behavior in the human male (1948, visited cefalu, where anger showed him the unique murals. the story of anger s discovery was featured in a tw

e human male (1948, visited cefalu, where anger showed him the unique murals. the story of anger s discovery was featured in a two-part article in the journal picture post (november 26.december 3, 1955, illustrated with striking photographs by fosco maraini. anger did a number of films, among which are those with occult themes, stemming from anger s fascination with the writings and philosophy of aleister crowley. notable among these are thelema abbey (1955; lord shiva s dream (1954, released as inauguration of the pleasure dome (1958; scorpio rising (1963; invocation of my demon brother (1969; and lucifer rising (1970.80. anais nin played the part of the goddess astarte in inauguration of the pleasure dome, concerned with crowley-esque rituals. margorie cameron, a member of the ordo templ

eoccupation with occultism of the 1960s, anger attended some of the magic circle discussion group meetings organized by colorful satanist anton lavey in san francisco. however, anger has remained something of a loner, following his own individual avant-garde film themes of motorcycle gang mystique, sadomasochistic homosexual encounter, and crowley s thelemic magick. sources: robertson, sandy. the aleister crowley scrapbook. york beach, maine: samuel weiser, 1988. anglieri a sicilian writer of the seventeenth century, who is known by a work of which he published only two volumes (after promising twenty-four) entitled magic light; or, the origin, order, and government of all things celestial, terrestial, and infernal, etc. the antiquary antonino mongitore (1663.1743) mentioned it in his sici

y. 5th ed. antichrist 61 century were only demons incarnated to precede and prepare the way for antichrist. during world war i, there were people who were convinced that antichrist was none other than the exkaiser of germany. another way to recognize antichrist is by the title beast 666, because revelation describes the beast as a false prophet. the title beast 666 was applied to modern occultist aleister crowley (1875.1947) by his mother, and he accepted it as a symbol of his break with the severe fundamentalism of his plymouth brethren father. sources: crowley, aleister. the confessions of aleister crowley. edited by john symonds and kenneth grant. new york: hill& wang, 1969. kirban, salem. 666. huntingdon valley, penn: salem kirban, 1970. mcbirnie, william s. anti-christ. dallas: intern

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

sm and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then become head of the german-based ordo templi orientis. crowley s more psychologically sophisticated presentation of magic came to dominate twentieth-century thought on magic, even among those who rejected various portions of it, such as its emphasis on sex, mind-altering drugs, and egocentricity. a more sinister aspec

f occult thought that flowed into and undergirded adolf hitler and nazism. during the 1930s there was an outbreak of public interest in the occult in britain and europe, and a number of significant books on magic were published. their influence was limited only by the relatively smaller influence of mass media at that time and by the conservatism of intellectual life. exceptional individuals like aleister crowley flourished in the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval

luenced by the use of mindaltering drugs. during this modern period, one long-kept secret of occultism became generally discussed.that of the importance of sexual energy in dynamizing the processes of magic. although this factor was well known to some occultists in persia, china, and india, it was rediscovered in the early twentieth century and increasingly and openly discussed in the writings of aleister crowley and his disciples. throughout this century practitioners of magic have made some extraordinary claims about achieving desired ends. there are still two opinions among occultists as to how such feats are achieved. one is that desired effects in the physical world are produced through the operator s willpower, assisted by various ritual practices. the other opinion, still held by a

akening is done with meditation and concentration. in the left-hand path, the kundalini is awakened in part by sexual intercourse ending in coitus interruptus, with a cooperating female. there has also existed in the west since the late nineteenth century an occult system that includes sexual practices, its encyclopedia of occultism& parapsychology. 5th ed. maithuna 969 major exponent having been aleister crowley. this system is often seen as a derivative of tantra, but in fact has quite different origins. since the 1970s, western sex magick and tantra have been the subject of many books and articles, and sycretistic forms of sexually oriented practices have begun to emerge. maitland, edward (1824.1897) co-founder with anna bonus kingsford of esoteric christianity and the hermetic society

disruptions that plagued the order in the late 1890s, and was rewarded by losing some of her closest friends who broke with mathers. both were expelled from the hogd when the largely british membership rebelled in 1900. those members loyal to mathers reorganized. meanwhile in paris, the matherses formed the isis temple. at the time of revolt of the british members, mathers had selected a youthful aleister crowley as his agent. this alliance proved short-lived as crowley broke with the matherses in 1904. he would later publish hogd material in his magazine, equinox, leading mathers to sue him. following mathers death in 1918, moina moved back to london where she founded and led the alpha et omega lodge, though the days of its glory were already in the past. never possessing a large membersh

rder. however, disputes developed between them on financial issues, and in december 1896 mathers peremptorily expelled horniman from the organization. mathers was also deceived by the charlatans theodore and laura horos, who acquired golden dawn rituals from him for their own misuse. other disagreements developed in the order, and during a dispute between mathers and british officials, a youthful aleister crowley sided with mathers and attempted to take over the london premises and documents. the poet w. b. yeats, a noted member, played a prominent part in rejecting crowley. eventually mathers himself was expelled from the golden dawn. mathers died november 20, 1918. the macgregor mathers society was founded in britain as a dining club for men only, membership by invitation. the society ca

he occult society oto (ordo templi orientis) licensed to rudolf steiner (1861.1925) in 1906, some years before steiner fully developed his own interpretations of theosophy, which culminated in his concept of anthroposophy (man-wisdom. mysteria mystica maxima name given to the british lodge of the occult society oto (ordo templi orientis) when theodor reuss, head of the german order, proposed that aleister crowley start a british section. mysteries from the greek word muein, to shut the mouth, and mustes, an initiate: a term for what is secret or concealed in a religious context. although certain mysteries were probably part of the initiatory ceremony of the priests of ancient egypt, we are ignorant of their exact nature, and the term is usually used in connection with certain semi-religiou

th people. new york: methuen; london: routledge& kegan paul, 1986. network news bimonthly publication of the stewards of the findhorn foundation, scotland, a new age spiritual center. address: stewards of the findhorn foundation, the park, findhorn bay, forres, moray, scotland iv36 otz. website: http/ www.findhorn.org. neuburg, victor (benjamin (1883.1940) poet, editor, and associate of occultist aleister crowley. neuburg was born on may 6, 1883, in london, england. he was educated at the city of london school, southwest london, and at trinity college, cambridge. an early freethinker, his first poems were published in the agnostic journal and freethinker. around 1906 at cambridge, neuburg came in contact with crowley, also a poet, who had read some of neuburg s pieces in the agnostic journ

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

inue 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 the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders

pon 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 the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (and their respective leading lights xmacgregor mathers and aleister crowley) gained the most notoriety and product packaging among recent practical qabalists, more powerful magical qabalists do exist, and have existed unknown to the world at large. 8- f e 0 '0* 3$ only a very small percentage of all jews study their own mystical tradition. the vast majority of people who do study the jewish kabbalah are mainstream orthodox and chasidic jews of european de

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 rosenroth s latin translation of those texts. 14 rabbi israel ben eliezer is often referred to as the besht, which is an acronym formed from the first letter of each of the three words baal shem tov. he did no

FRATER ELIJAH ANGELS OF CHAOS

h1188 (e336 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legi

1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon p

grant. skoob publishing; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translate

crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings 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 wh

FRATER TENEBROUS CULTS OF CTHULHU

uld teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which lat

ed in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the

ural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this s

FRATER U D PRACTICAL SIGIL MAGIC

ctuals, artists and the so-called gbohemians h became advocates of values critical of civilisation in general as can be seen in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a typical child of this era and, after aleister crowley, he was definitely one of the most interesting occultists and practicing magicians of the english-speaking world. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la c

ld. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together with aleister crowley, a gsatanic occultist h2.and that is all. nevertheless, this important work has at least led many an occult researcher familiar with literature to spare. compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnot

d it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room to maneuver when creating magical coordinates individually. here the adept is expectedly grow into a ready-made system instead of fashioning one, this is

e first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolation, longevity. this approach which has for various reasons never become particularly popular in the west, led even one of the major masters of sexual magic, aleister crowley, to concentrate on drinking his sper sexual intercourse, the mixed male and female secretions.crowley fs infamous gelixir h. this digression aside, we may note that lecherous sex maniacs won ft have too much when dealing with this branch of sexual magic, as these operations can be rather strenuous and not too pleasurable. in state of consciousness in which the censor has become gs

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 may be that it is either too complicated or that a and b use symbols, pictographs and ideograms which are not compatible with those of d. sherwin points out that, according to aleister crowley, only a magician who is capable of direct communication with the hga will achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief

oints lies in the field of success magic, sigil magic serves the individual fs spiritual 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 theophras

wledge 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, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister crowley greceived h the book of the law, a revelation from an entity referring to itself as aiwass, the three short chapters in the book describe the end of the current aeon and the beginning and methods of the new aeon. aleister crowley.born edward alexander crowley (1875-1947, he is one of the most important and 125 126/ practical sigil magic controversial magical writers nd practitione

ems that may or may ot be part of the magic n fraternitas saturni.the brotherhood of saturn is a german magical order. highly secretive, some of their teachings are just coming to light. hermetic b 0. its importance is in its unique combining of numerous magical systems into a coherent whole. its membership included william butler yeats, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belief that abstractions, generalities or universals have no objective reality order of eastern templars. founded in the late 1800s, it claimed to koans.a buddhist method for meditation, it involves giving the meditato

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

mation on waite'stwomarriages and on his later life. for the story of waite's involvementwiththe goldendawnandwiththe fellowship of the rosy cross i am greatly indebtedtomrwarwick gould, the revddrroma king, mr.keithjackson.mr roger parisious, mrs francine prince,mrjohnsemken, mr andrew stephenson, and those anonymous survivors of the fellowship of the rosy crosswhowish forever to remain unknown. aleister crowley's referencesto waite were found for mebymrclive harper and mr martin starr,while i could not havecharted waite's masonic career without the constant help and encouragement of mrjohnhamill, the librarian of the united grand lodge of england.ihave been similarly helped by the staff of the british library (referencedivision) and of the library of the warburg institute. i must also th

because waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his depiction of himself inwho'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming lang

sh on thehebrewkabbalah.butwhenthedoctrineandliteratureofthekabalahwaswrittenfor redway it proceded no furtherthanthe printer.thebookhad passed theproofstage and was in processofbeing printedwhen,on9december1899,a disastrous fire at the premisesofthe ballantyne press destroyed the sheets and dissolvedboththe formes and the type; the same fire also destroyedgreenalps,a collectionoferotic poetry by aleister crowley,butalthough eachauthorstill retained a setofproofs, crowley let his lie in limbo, while waite surrendered his to the theosophical publishing society and saw thebookprinted afresh in1902.this, however, he didnotdo willingly,butaswithelliott, sowithredway.thepublishing house hadgotinto difficulties, waite declined toputup money and redway took himself off to south africa to fight th

tudyofhis life. a collection of his essays,underthe titlethemagicalmason,was edited by the presentwriterin 1983.197-_notes 196 2. samuel liddell mcgregor mathers (1854-1918) was eccentric, autocratic, and extremely learned in the practiceofmagic.hepublishedtwoimportantmagical texts.the keyofsolomontheking(1889) andthebookofthesacredmagicofabra255melinthemage(1898, and suffered for his pains under aleister crowley,whotookthe credit for mathers's labours in777,a collection in tabular form of correspondence between various systemsofoccultism. mathers has received little critical or biographical attention, the onlybookdevoted tohimbeing the hagiographyofithellcolquhoun,swordofwisdom:macgregormathersandthegoldendawn(1975).3.thedefinitive historyofthe goldendawnis ellic howe's,themagiciansoftheg

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

t presented by the headofthe lower triadofdemonsin the drawing was altered completely in the pencil sketches, and that by no mortal hand.>11noabra-melin demons came to bother the order,butoneoftheir disciples did.on18 november 1898 a neophyte was initiated into theouterorderatmarkmasons' hall, where the meetings were regularly held, who took the nameoffrater perdurabo. in the outside world he was aleister crowley and was soon to be athornin the fleshofmathers, whom he was to rival, and eventually to surpass, in magical prowess. by 1900, as theirchiefsautocratic behaviour steadily grew more intolerable, the members inlondondecided that closing down isis-urania was the only course to follow. mathers was furiousandrefused to consider closure, suggesting in a letter toaaion4.iflorence f arr th

. e. waite with a series of singularly uninspiring illustrations for his journaltheunknownworld,compensating for them by her translation of eckart255 shausen'sclouduponthesanauary,which was published in1896with a preface by j. w. brodie-innes. unknown to herself, translating eckartshausen was the single most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresiden

, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in occultism and magic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the

l purposes.therewas, in theory, no end to the speculation and magical activity open to the adepts of the golden dawn, but human memory has its limits (the secret chiefs never turned their minds to devising a mnemonic system) and the human lifespan is finite. even magic has its bounds.references:i.a. conan doyle 'early psychic experiences, inpearsonsmagazine(march1924),pp.208-209. 2.ibid, p.209. 3.aleister crowley,theconftssions(1969, p.1772674. dion fortune,psychicself-defence(1935),p.18 9.5. contained in a letter from 'a posse ad esse (harriet butler) to an un-named soror.theletter is sent from the esmond hotel, monta255 gue street, russell square, where miss butler lived. 6. s.l.m. mathers, op. cit, pp.xxxvi-xxxvii.7. dion fortune,psychicselfdefence,p. 972678.aleister crowley,theconftssi

le settings of the f..r'.c..for the universal order which he was then engagedinreorganizing (its purposewas-findis-theteaching of plato255 nie philosophy;ithas no ritual workings) few, if any, of waite's members made an impact upon contem255 porary occultismbutthe stella matutina moulded two of the three most influential writers on magicofthis century, dion fortune and israel regardie (the third, aleister crowley, moulded himself and so much has already been written about him that it would be pointless to say any more) dion fortune, under her real name of violetfirth-herpen-name was derived from her order motto'deanon fortu255na'-joinedthe london templeofbrodie-innes' alpha and omega in1919,working under maiya curtis-webb (later to be mrs trancheu-hayes, whom she took as a model for her fi

255borough terrace, the headquartersofthe inner light, in whichherformerchiefofhermes(hope hughes) became convincedthatshe worked black magic. black or otherwise she continued writing about magic and became oneofthe few magicians to earn a successful living fromherbooks. in this she was equalled byherfellowhermesinitiate, israel regardie. as a young man regardiehadacted for a time as secretary to aleister crowley, whom he greatly admired; as a resultofcrowley's influence he produced his first two books,agardeno/pomegranates(1930)andthetreeo/life(1932).thelatter contained much material from thegoldendawn, albeit filtered through crowley, and before its publication regardie sent the rough draft to maiya tranchell-hayes, who had previouslyemanation79loaned him some magical manuscripts. in a l

GILBERT THE SORCERER AND HIS APPRENTICE

uinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively little, apart from his books, and muchintroduction11of what did appear. was ephemeraloccasional letters and brief

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

phthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the

l represent a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness, it will penetrate all space (vau) and this will finally undergo a crystallisation resplendent with interior light (he final. magick in theory and practise, aleister crowley. this formula can literally be applied to any esoteric activity from magical evocation to meditation and liturgy. in ritual activity, for example, we may create the associations as seen in fig 31. from this admittedly brief examination of the kabbalah of number you should have some idea of its practical use. however, it is important not to think that these number systems are isola

veloped a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains

mself some direction, he decides therefore to perform a ritual focused on geburah in yetzirah. he has chosen geburah as it represents mars- the force of action and has chosen yetzirah as it represents the world of the unconscious. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four othe

a bizarre situation where an observer of a historical and spiritual event is transformed into the prophet or herald of a religious movement. for the gnostic, while each of these observers are of value and have important things to say, we do not assign religious significance to them individually. some are certainly more admirable than others, a number are very difficult to take and in the case of aleister crowley, many would seem him as a malefic rather than inspirational figure. the fact however is that morality is somewhat irrelevant, what we want are perceptions and records of the transition that occurred at the equinox of the gods. while psychological makeup certainly needs to be considered in evaluating the information we receive, it is the information that is important, not the behav

rose exclaimed he who is waiting is horus. as the story unfolds crowley invokes horus and feels that he has communication with a being called aiwass, who is an ancient egyptian priest. aiwass then dictates to crowley the book of the law- a cryptic book of three chapters. what are we to make of aiwass and the book of the law? while aiwass claims to be a messenger of horus he does sound a lot like aleister crowley, however at the same time, there are complex numerical codes within the book of the law which suggest it is not a conscious fraud. aiwass could be best seen as a personification of the innermost will of crowley himself. it is that true self or will, which being beyond time was able to contemplate the transition which was occurring in the solar logos. it is ludicrous to see aiwass

gateway. modern necronomicon tales discuss how atomic energy and the decay of modern society has eroded the seals and that the old ones are returning. legend has it that man will have to decide on which side to fight in a cosmic battle of frightening proportions. another modern link with this myth is the work of occultist kenneth grant, a enigmatic figure who originally carried on the research of aleister crowley. his published works seem to be obsessed with attempting to manifest the old ones, indeed many occultists believe he is perhaps possessed by the very forces he evoked. in his later works, hecate's fountain and the mauve zone there is little to save his reputation. descriptions of alien sexual encounters and the death of students through possession by the old ones certainly suggest

GOETIA LUCIFERIAN

l a v i c u l a s a l o m o n i s r e g i s reworked, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford akhtya seker arimanius to restore the sorcerous path and the art of luciferian ascension illustrations also by original manuscript sigils, aleister crowley reworked sigils from the 1904-1976 equinox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly

1976 equinox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleister crowley and edited by hymenaeus beta (weiser 1995) the edition is intended as a personal grimoire working. my original focus was to rework the goetia in a modern luciferian form, which focused on the development of the will and the self through antinomian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. the author wishes to thank

hen disintegrate and cause numerous problems. stay focused and resilient to the purpose of the work yet do not allow spirits to control or alter your thoughts. the challenge is great, few will be able to pass beyond the testing grounds of this grimoire, nor understand the translation therein. please understand that this grimoire was not created because i felt i could produce something better than aleister crowley, nor a sign of disrespect for the original work. on the contrary, it is a love of the original that this edition was created. it is a partial map and record of my personal work as one of the luciferian path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather n

agick, 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 supreme rit

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

a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one up, to ascend. as magick is a celestial work, which defines and strengthens the will (or the will strengthens magick) so that a union be brought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and sub

self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the s

entrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities 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 clean

GOLDEN DAWN RITUALS ZAM8

ignet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

he old kingdom, thames& hudson, london, 1988. ancient america, time-life international, 1970. ancient egyptian book of the dead (trans. r. o. faulkner, british museum publications, 1989. ancient egyptian pyramid texts (trans. r. o. faulkner wrevised edition secret cipher of the ufonauts allen h. greenfield purveyors of the authentic tradition [seated, from left to right: meade layne, jacob frank, aleister crowley, mark probert, max theon [allen greenfield, standing] detail from an art piece by jonathan sellers. secret cipher of the ufonauts allen h. greenfield 2005 first digital edition copyright 1994, 2005 by allen h. greenfield all rights reserved. no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, reco

x three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and whit

get some rather interesting junk. i only wish i still had access to that old catalog, for i would have quoted the blurb written in it. that entire catalog was really written after the style of the famous incunabula catalog, which first circulated in the early 1990s. i had come to some conclusions of my own, as a result of study and practice of the body of works that have been written by and about aleister crowley, the book of the law, thelema, and other related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, fr

to those in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is i

ome extent, this cipher is still in current use, but it has long been deciphered and is no longer utilized by illuminati of the ufonauts. the ciphers are discontinued when they are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; f

the cipher can help analyze cases, predict manifestations and trace the ufonauts to their very doorsteps; and yes, they do have doorsteps. eleventh, as soon as the ufonauts and illuminati know the knowledge of the cipher is widespread, the code will change again. evidence shows it is already changing. old qabalistic cipher. 5 2 a most unusual cast of characters in 1944, near the end of his life, aleister crowley wrote one of his students in california: my observation of the universe convinces me that there are beings of intelligence and power of a far higher quality than anything we can conceive of as human the one and only chance for mankind to advance as a whole is for individuals to make contact with such beings. scattered individuals throughout modern history and all over the globe ha

n the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency. his book thirty one (liber xxxi) provided the first s

een immediately after his sudden death as a reborn space being with the name yamski. adamski is buried at arlington national cemetary. his close early association with the initiate and new age guru george hunt williamson plays a key role in the saga of the cipher of the ufonauts. he died april 22, 1965. secret cipher of the ufonauts 7 aiwass, or aiwaz, the pr terhuman intelligence who appeared to aleister crowley in cairo in april 1904, dictating to him the book of the law, or liber al vel legis. although primarily associated with the law of the new aeon or age of aquarius, the book of the law predicts and contains the complete cipher of the ufonauts. as far as is known, although not fully decoded until the 1970s even in the classical form, this cipher seems to have been in use both among

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ngle individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions

has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of wester

mplex system of enochian magick for those who wish to practice it if enochian magick becomes better understood and more safely practiced as a result of this book, then its purpose will have been achieved. 5 magic vs magick "the whole question has been threshed out and organized by wise men of old; they have made a sci nce of life complete and perfect; and they have given to it the name of magick" aleister crowley, book 4 enochian magic uses the more general and familiar term magic you should note that this magican's manual uses the spelling of magick with a final' k' this is in keeping with crowley's use of a final''k' for reasons of gematria as well as to distinguish his more specific system from magic in general. crowley defined magick as "the science and art of causing change to occur i

ver, certain forces and atmospheres encountered in the enochian system are decidedly sexual in nature. these forces constitute an essential difference between the more general enochian magic and the more specific enochian magick. 6 how to use this manual 'there are only two operations poss ble in the universe, anaiysis and synthesis. to divide, and to unite. salve et coagula' said the alchemists" aleister crowley, thebook of thoth this magician's manual is intended for use by a wide audience, ranging from beginners in enochian magick to experienced magicians. it is impossible to present a fully structured, progressive program of magical development that will be satisfactorily suitable for everyone. some readers will be more attracted to the watchtowers, others to the aethyrs. some will adv

the advanced magician. as an additional word on the rituals contained in this manual, the following quote should be remembered: these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversatio

follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the 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 e

riments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the macrocosm; the subjective self with the objective universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can

t lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal in enochian magick is to obtain an understanding of your life while consciously directing your own destiny. 13 our world according to enochian magick the first step in magick is "travel beyond the world of the senses" aleister crowley, magick without tears the magical system presented by sir john dee, court astrologer to queen elizabeth 1, views the physical world as only the lowest in a graduated series of cosmic planes. there are many invisible worlds surrounding this earth. the reason they are invisible is because they are composed of matter that is so tenuous that our eyes cannot see it. there are many degr

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico

HANDBOOK OF EGYPTIAN MYTHOLOGY

y (1827, which were forerunners of the modern horror genre. most major egyptian religious and literary texts were translated into western languages during the second half of the nineteenth century ce. some of these sources, particularly e. a. wallis budge s translation of the book of the dead, were drawn on by occult writers such as the theosophist madam blavatsky and the self-styled great beast, aleister crowley. sigmund freud, the founder of psychoanalysis, was attracted by the symbolic qualities of ancient egyptian art, and his colleague carl jung was fascinated by egyptian solar mythology.112 sir james frazer, the father of anthropology, devoted several chapters of his influential book the golden bough to the myths of osiris and isis, which he interpreted as primarily relating to the a

god for well over a thousand years, but he was still treated as a historical figure in literature. this suggests that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the mos

HINE PHIL ASPECTS OF EVOCATION

are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, pre

HINE P OVEN READY CHAOS

t permitted. thus, despite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. keeping a diary despite the glamour of chaos magic as being spontaenous, do-what-you-like, smash-the-sephiroth and loose your demons git ard magic, it s generally considered that keeping a diary of experiences& magical experiments is essential. a magical record charters your progress, failu

e. witness, for example, the number of acid casualties who end up as born-again christians. lsd was, after all, investigated by the cia in the 50s as a possible brainwashing agent. if you want to look at some of the modern research into illumination with psychotropics, check out the work of stanislav grof. 67 oven-ready chaos further reading thundersqueak- angerford& lea magick, the book of lies- aleister crowley liber null& psychonaut, liber kaos- pete carroll the book of results- ray sherwin cosmic trigger- robert anton wilson illuminatus- robert anton wilson& robert shea principia discordia- malaclypse the younger the hunting of the snark- lewis carroll the book of pleasure- austin osman spare liber cyber- charlie brewster metamagical themas- d. r. hofstadter tantra magick- mandrake of

HOMSI

thers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volumes of "the equinox" was found by the king s bench of the high court of justice to be without merit; and the said tribunal found in favor of mr. crowley. moreover, it is my considered opinion that any claims by the homsi/hogdi, whether implicit or explicit, that they have any connection to the london 0rder founded in

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

eptember 1962 but speedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many o

nt to take any active part in what is going on in our order, and, in fact, have not learned enough about it to know the merits of the case. your part in it quite bewilders me, and i know not what to say about it. i do not think i know bennett. i there is not much chance ofmy coming to london as it is so near winter, but ifi do i will try to see you. 1 alan bennett (1872-1923. he first encountered aleister crowley in the spring of 1899. according to the latter 'we worked together at ceremonial magick; evoking spirits, consecrating talismans and so on (conftssions, 1969, p. 181. bennett went to ceylon early in 19. by then he was a self-converted buddhist. in 1907, now named ananda mettaya, he entered the burmese branch of the buddhist sangha order. briefly in england in 1908 he formed the en

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

he basic meanings of the planets, signs and houses, the mechanisms of geomancy become relatively easier to apply and understand. the rationale of divination is admittedly obscure. a large tome could readily be written describing some of the ancient theories. this is not the place however to embark upon so ambitious an undertaking. a few lines of simple interpretation selected from the writings of aleister crowley and carl g.jung would not be amiss. with these basic ideas, the enterprising student can then propound his own theory to suit the psychological framework with which he is working. in psychopathology it has already been securely established that unconscious psychic patterns influence and govern all conscious behaviour. the latter is motivated by what one psychological school has co

K AMBER THE BASICS OF MAGICK

of these people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in t

ily bad experiences. review questions 1) what is creative visualization? 2) list the basic parts of a ritual. 3) what is invocation? research topics (for independent study) 1) examine the differences between western magick and oriental magick. 2) how do medieval grimoirs follow the basic ritual pattern? book list p.e.i. bonewitz, real magic. david conway, magic: an occult primer (or ritual magic. aleister crowley, magick in theory and practice. denning and phillips, creative visualization. ophiel, creative visualization. a.e. powell, the astral body, the mental body. joseph weed, wisdom of the ancient masters. julian wilde, grimoire of chaos magick* magick 8- healing and banishing* psychic or spiritual healing is a human potential we all possess. some people are especially good at this. it

LEFT HAND PATH AND RIGHT HAND PATH

gerous of the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of

LETTER FROM A LUCIFEREAN

ted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended his funeral in hastings. my new friend was instrumental in feeding my passion for knowledge- he introduced me to the writings of sch

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

is synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its background traditions because of the disproportionate public interest in real satanism. during the course of compiling this encyclope

. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum (aa, order of the silver star) and following the magical practices developed by its founder, aleister crowley. the leader of the abbey is gregory von seewald (b. 1955, who serves as praemonstrator of the aa and outer head of the order for its inner circle, which is called the sovereign penetralia of the gnosis. he was initiated into the magical work in 1975, and after nine years established the abbey. von seewald established links in 1991 to an aa group through a lineage that ran from cro

isoned in a box, the clockwork. centuries later, it opens in the home of a college student. her christian buddies get together to put the fallen angel back in his box. chaos magic when anton lavey founded the church of satan in the 1960s, he adapted his ritual material from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the pers

n pursuit of satan: the police and the occult. amherst, ny: prometheus books, 1991. jenkins, philip.mystics and messiahs: cults and new religions in american history. new york: oxford university press, 2000. lavey, anton szandor. the satanic bible. new york: avon, 1969. newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. crowley, aleister edward aleister crowley (october 12, 1875 december 1, 1947, the most famous and influential ritual magician of the twentieth century, was born edward alexander crowley in leamington, warwickshire, england. his father was a preacher for the exclusive plymouth brethren, and he soon rebelled against his strict, fundamentalist upbringing. he was a student at trinity college in cambridge from 1894 to 1897, bu

at trinity college in cambridge from 1894 to 1897, but dropped out before completing a degree. his interests in the occult and sexual activity crowded out his studies. although crowley did not consider himself a satanist, he sometimes sported a satanist image e.g, he often referred to himself as the beast, an allusion to the beast of the book of revelation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ri

resurgence in the 1970s. crowley s impact has continued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptical psychologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds to holden s efforts to expose him by slipping a piece of paper tha

ngels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern s

nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern satanists indirectly because of anton lavey s inclusion of some of the keys (edited to emphasize infernal connotations) in the latter part of the satanic bible. see also aleister crowley; john dee; anton lavey; magic and magical groups for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969. schueler, gerald j. enochian magick: a practical manual. st. paul, mn: llewellyn, 1987. suster, gerald, ed. john dee: essential readings. wellingborough, northamptonshire, uk: crucible, 1986. ereshkigal in common with most traditional religious syste

LIBER 777

re is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in prepa

LIBER ALEPH

e greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhere beyond the tanarian hills, 2004 e.v. last revis

self by making a point of dealing thoroughly with a given subject in a single page. it was an acute agony, similar to that of asana, to write, and the effort removed me so far from normal human consciousness that there was something indicibly ghastly in its unnaturalness when i got into bed in full daylight in the hope of acquring a particle of warmth from the complacent camel. the confessions of aleister crowley. liber aleph vel cxi the book of wisdom or folly v a.a. publication in class b 1 a apologia (prologue) have begotten thee, o my son, and that strangely, as thou knowest, upon the scarlet woman called hilarion, as it was mysteriously foretold unto me in the book of the law. now therefore that thou art come to the age of understanding, do hou give ear unto my wisdom, for that therei

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

he trance nerodha- samapatti. 19. and woe, woe, woe, yea, woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may

LIBER CCXLII AHA

as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of r

LIBER CHANOKH

symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the universe i t

the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the gr

LIBER COLLEGII SANCTI

ther device for filtering out time-wasters an additional preliminary grade of gstudent of the mysteries h was instituted. students were given a list of books and told to go away and study them for three months, then had to pass an examination (open book) before they could be admitted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) 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

LIBER CXCVII STORY OF SIR PALAMEDES

t the milk of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high history of g o o d s i r palamedes the saracen knight and his following of the questing beast a a publication in class c to allan bennett .bhikkhu ananda metteyya. my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. aleister crowley mandalay, november 1905. sir palamdes, the saracen knight v argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father.s corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth all th

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

epticism as having destroyed our knowledge root and branch.is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic.if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer gget thee behind me, satan! h though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here?.samson blinded and bound, grinding corn for the philistines? not at all, dear boy! 8 liber cxlviii we shall put all the questions that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.a

, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to

LIBER DCCCLX JOHN ST

it. please the pigs, the visconti will cheer me up in the evening; and i shall get a good day in to-morrow. 1 [a quote from the entered apprentice ritual of freemasonry. t.s] 2[.liber cmlxiii (the treasure house of images) by j.f.c. fuller. a series of .litanies. for the signs of the zodiac, it was published in equinox i (3, and formed the bulk of a volume questionably titled the pathworkings of aleister crowley (new falcon. t.s] john st. john 49 6.35. still at liber 963. i should like to write mantrams for each chapter. 7.20. still at liber 963. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making

LIBER E

nd the postures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumbant positions

LIBER LVII

777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text

s part v of the temple of solomon the king serial. essentially it was a filler, knocked together after j.f.c. fuller who had been doing the legwork of working up the series from crowley.s diaries and notebooks broke with the beast. in equinox i (10) it was declared to be liber lviii in class b (since 58. j grace, a secret title of the qabalah) it was reprinted by israel regardie in the qabalah of aleister crowley (a.k.a. 777 and other qabalistic writings) under the spurious title .gematria. omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title .essay on number. hebrew words have generally been rendered in

LIBER LXVII THE SWORD OF SONG

nds! so mote it be! 795 800 805 810 815 christian mystics not true christians. what think ye of crowley? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! 43 notes to ascension day and pentecost .blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction 1 william shakespeare an appreciation by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tab

c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page. of my masterpiece .the sword of song. that i should send you a copy, as i do herewith, to give you an opportunity of defending your-self against my monstrous assertions, thanking me for the advertisment, or..in short, replying as may best seem to you to suit the case. your humble, obedient servant, aleister crowley. cutta. while holding the see of ceylon he wrote a book in which .buddhism. is described as consisting of .devil-dances. now, when a man, in a postion to know the facts, writes a book of the subscription-cadging type, whose value for the purpose depends on the suppression of these facts, i think i am to be commended for my moderation in using the term .liar. 212. ibsen.42.norwegia

ave forgotten it? o the analogy of the river water given above is most valid! i who write this am not i who read it over and correct it. do i desire to play with lead soldiers? am i the doddering old cripple who must be wheeled about and fed on whisky and bread and milk? and is my difference from them so conspicuously less than from the body lying dead of which those who see it will say .this was aleister crowley? what rubbish it is to suppose that an eternal substance, sentient or not, omniscient or not, depends for its information on so absurd a series of bodies as are groups under that .crowley! yet the buddhist meets all arguments of the spiritual order with a simple statement which, if not certain, is at least not improbable. there is, he will tell you, a .spiritual. world, or to avoi

LIBER MMCMXI NOTE ON GENESIS

of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared [he emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. thi

r with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the s

LIBER O

. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of the first stroke* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eorliber os abysmi vel daath svb figvra cdlxxiv v a a publication in class c g i (motto, titles, etc, a member of the body of god, hereb

LIBER SAMEKH

ire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view th

riginally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58. an article on the qabalah which formed part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente sub figura ynda. h in vol. i. of qelhma; reprinted in equinox iii (1) and iii (9; with a lengthy commentary in iv (1. 73. gliber lxxiii: the urn. h in equinox iv (3. 84. gliber chanokh: a brief abstact of the symbolic representation of the universe as derived by dr. john dee from the skrying of sir

iii= 418 to dclxvi h (the book of the law. in equinox i (10, iii (3, iii (9) and other works too numerous to list. 418. gliber xxx arum vel saculi sub figura cdxviii, being of the angels of the thirty athyrs the vision and the voice. h in equinox i (5) and gems; with crowley fs commentary in equinox iv (2. 500. gsepher sephiroth sub figura d. h in equinox i (8; slightly abridged in the qabalah of aleister crowley. liber samekh& liber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the

8 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of worms (attri

986, 1992 [chaldaan oracles: the chaldaan oracles attributed to zoroaster, ed. gs.a. h (w. wynn westcott; london: theosophical society, 1895; reprinted edmunds, wisconsin: sure fire press, 1984. the chaldaan oracles, trans /ed. ruth majercik. leiden: e.j. brill, 1989. crowley, aleister: 777. london: walter scott, 1909. included in 777 revised. 777 and other qabalistic writings. see the qabalah of aleister crowley. 777 revised. london: neptune press, 1955. reprinted in the qabalah of aleister crowley. book 4 part i. london: wieland, 1912. book 4 part ii. london: wieland, 1913. book 4 (parts 1 and 2 (intro. f.i. regardie. dallas, texas: sangreal, 1969; reprinted york beach, maine: weiser, 1980, 1992, 1998. the sangreal edition has a number of omissions in part ii; the one major one was resto

contents of this number should not be taken as definitive. the equinox of the gods. see equinox iii (3. gems from the equinox (ed. f.i. regardie. st. paul, minnesota: llewellyn, 1974; reprinted las vegas, nevada: falcon press, 1982; scottsdale, arizona, new falcon: 1988 (et al) how to make your own mcoto (comp. p.r. konig. munich: arw, 1996. liber aleph vel cxi. see equinox iii (6. the qabalah of aleister crowley (ed. f.i. regardie. yorke beach, maine: samuel weiser, 1973; reprinted as 777 and other qabalistic writings. magick (book 4 parts i-iii (ed. john symonds and kenneth grant. london: rkp, 1973, 1985; new york: weiser, 1973, 1991. magick: book 4 parts i-iv (ed. ghymenaeus beta h. york beach, maine: samuel weiser, 1994; second edition, 1997. this edition sometimes cited as gblue brick

imes cited as the holy books. london, privately published ca. 1909. expanded and re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of myster

ohn dee fs five books of mystery, york beach, maine: red wheel/ weiser, 2003 (ed. meric casaubon) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london, 1659. reprinted london: askin, 1974; new york: magickal childe, 1992. duquette, lon milo: the magick of thelema. york beach, maine: samuel weiser, 1993. expanded edition as the magick of aleister crowley, york beach, maine: samuel weiser, 2003. godwin, charles wycliffe (ed/ trans: a fragment of a graco-egyptian work on magic. cambridge: deighton, 1852. levi, eliphas (alphonse louis constant: dogme et rituel de haute magie. paris, 1854-6 (2 vols; english trans. by a.e. waite as transcendental magic, london: redway, 1896; revised edition london: rider, 1923; various reprints. majerc

LUCIFERIAN SORCERY

he use of the head of an ass, blood and the vibration of the names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of w

; 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 suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focus

esh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the as above, so below forces of the sethanic path unto the 8-pointed witches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thele

LUCIFERIAN SORCERY AND SET TYPHON

itiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka djed meaning a triple form and self-invigoration, prese

MASTERING WITCHCRAFT

all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supplied by the m

he book of the dun cow, the yellow book of lecan, and the book of leinster; and, finally, the matter of britain as presented in such works of the arthurian cycle as the high history of the holy grail, and the like (see the bibliography at the end of the book for more suggestions on this point) for those that would follow a more cabalistic path, works dealing with "magical correspondences" such as aleister crowley's 777 and dion fortune's mystical qabalah, are very handy. classics-minded witches would do well to consult such books as robert graves's work on the classical myths, those of c. kerenyi; and of course godfrey leland's aradia and etruscan magic and occult remedies, among others. should you, on the other hand, wish to give your coven a more african flavour, then the myths of ancien

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

moon. editor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the

he house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabbalist, to complete openly that which had been begun in secret.3 this is that which is written: his bishoprick let another take. and again: oculi tetragammaton. this is also that which is said: nomen secundum refertur ad gebhurah; qui est rex bittul atque corruptio achurajim patris et matris hoc indigitatur. and so say

MICHAEL FORD A RITE OF THE WEREWOLF

wn into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus

MICHAEL FORD WITCHMOON

psyche with which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art of causing change to occur in conformity with will (6) the process of belief is based on the already constructed reality of each individual. each person is a collection from different sources, mixed together to form one "group mind. this is the picture that emerges when individuals seek to embrace change while strengthening the self. in the dissolution of w

she escapes the recycling for an amount of time. many memories of a previous life are lost in the traumatic act of death; only the strong willed even emerge with some essence of their power source intact. it is often when the greatest shocks and traumas are inflicted, when the exterior and ego built selves are stripped away that the true power source, the core of life is revealed as it really is. aleister crowley often changed his image, assuming different appearances, guises and so on. there is a reason and purpose for such actions, for how can one understand the various avenues and different paths of life if one stays trapped inside one particular ego? the sorcerer who is able to uphold the strength and character of self through will is able to master his or her own universe. he or she c

n the mysteries of babalon do hold a significant modern point within some witchcraft covens or groups. we must first discover what babalon was, is and is moving towards to recognize this brilliant feminine flame within each man and woman. babalon is the qabalistically restored spelling of the biblical babylon, the great whore. this goddess is in union with the beast 666 in the book of revelation. aleister crowley restored the goddess to her aspect of holding the cup of her fornications, from which the blood of the saints dwelled. those who transverse and persevered through the path of thelema or holy magick might offer their blood to the great cup, opening themselves to the glory of babalon. babalon is the beautiful goddess of an opened spirit, the luciferian mind. she is the exact opposit

ast, o morning star of wisdom and light! unto lilith of night black, i invoke the power of shadow and light of which all that passes from each fountain shall know the balance of life, come forth, the wheel spins and many are born, death is null and life is ecstasy. let thy star guide us in passion and focus, let that which should harm be cast away! so mote it be" such recitals of "hymn to pan" by aleister crowley is suggested, the beauty and power associated with this invocation/poem is legendary. an associated coven maleficia /coven nachttoter chant is as following "pan, io pan! god of forest and god of life, shadowy and bestial, flesh in fire, flesh in earth, to the field and forest! cast thy ecstasy into our presence, dwell within our veins and heart, spirit and flesh! let us know your

e and genetics. in the final analysis either kind can be defined as totems by shamans. lycanthropy is nothing more than rites of atavistic resurgence, either on a dream level, in which the egyptians were so skilled; or upon the waking level: as when strength or stealth are obtained or invoked during moments of dire need. austin osman spare's image of "nu moon rite (illustrated in kenneth grant's "aleister crowley and the hidden god, published by skoob) holds significant keys to atavistic resurgence. it is often the case with the paintings of aos, as his true hidden genius was his art, that many keys of magickal study can be obtained through meditating upon them. the drawing presents several faces, some animal, some human and others a combination of both. the many keys which exist in the ar

pire spirit will go from body to body, guided by the individual sleeper, and drink of their life force. some magickians have the ability of eventually entering the flesh of another and continuing their existence in this manner. many tales of possession were also spawned this way. a mistake is often made concerning daemonic spirits such as those of the goetia of solomon and others of similar type. aleister crowley wrote that such spirits represent 109 109 parts of the brain, but this is not entirely true. while elementals such as these have roles and names by which we align them with the subconscious, the essence of such a being is actually of two parts, being astral as well as mental. the combination of both ultimately is the formula of their manifestation. this of course is subject to the

her chant was as follows "witch-moon of blood, eye of hecate, choronzon shall send forth thy night spirit through the qlipoth. move, appear" this was repeated throughout my incantations as follows: opening and banishing rituals, the casting of the circle followed by dancing widdershins (counter-clockwise) around the circle. the enochian call of the seventh aethyr (see the vision and the voice, by aleister crowley, published by weiser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil which represented the vampire spirit. 129 129 invocation of vampiric elementals "of the qlipoth you are bred, to which the cup of dragons blood is filled mother of abominations, whose mighty title is qoph: i evoke thee through t

to nothing we return. by holding life in respect, and developing the ability to act with caution and maturity one will continue to grow in psychic and physical power. it is only when the sorcerer overrates the self by the inflation of ego that weakness will set in and leave the individual weak of spirit and strength. illusion is the ultimate enemy. the same can be said for ego. the methods which aleister crowley explored are based on going beyond and above the ego, by the taking of god forms and yoga techniques which further teach the limits of the mind and body. a significant method of weighing down and troubling the mind, in order to weaken the opponent, is to stalk them through dreams. this can be done by actually taking the vampire flesh in your dreams or sending an elemental/servitor

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ite at: http//www.jimfitzpatrick.ie/intro.html a c k n o w l e d g e m e n t sthe author is most grateful to amergin, nuada, paolo uccello, albrecht durer, renemagritte, salvador dali, william blake, william wordsworth, c. s. lewis, j. r. r.tolkien, george macdonald, roger lancelyn green, jim fitzpatrick, ursula le guin,robert holdstock, madame helena blavatsky, samuel liddell (macgregor mathers),aleister crowley, terry nation, rod serling, patrick mcgoohan, ian anderson, edgarfroese, pieter baumann, christopher frank, johannes schmolleng, antonio vivaldi,george fredrick handel, gerald massey, alvin boyd kuhn, comyns beaumont, jordanmaxwell, john boorman, werner herzog, rev. paul solomon, l. a. waddell, and camillepaglia. special thanksmy heartfelt gratitude to joan mitromaras for her init

also writes a letter on august 15, 1871 (untilrecently on display in the british museum) to mazzini detailing the luciferian plan for world conquest,outlining plans for three world wars, and detailing the destruction of both christianity and atheism. 1871 bulwer-lytton writes vril: the power of the coming race, containing racial theory that wouldlater figure in nazi germany. protege of lytton was aleister crowley, of englands equivalent to thethule group, tutor to aldous huxley, future prophet of mind control, who would later introduce hal-lucinogens into american culture. 1871 select committee of the privy council convened to inquire into the v accination act of 1867(england, as 97.5% of the people who died from smallpox were vaccinated for it. 1872 mazzini dies. 1872 japan institutes com

r national security to prevent congressfrom forming opinions about the matter. the term national security is a catch-all cover to permitnazification of the united states. over the years the cia would run an estimated 3,000 major and10,000 minor operations that would result in the death of over 6 million people in the third world,according to john stockwell, an ex-cia agent (silent holocaust. 1947 aleister crowley dies. 1947 lord russell advocates that the u.s. order russia to surrender to a one world government thatwould enjoy a restrictive monopoly on nuclear weapons. 1947 central intelligence agency created from oss. 1947 52% of korean war draftees rejected because of handicaps. 1947 institute for pacific relations forced to leave the u.s. after a scandal. 1947 charles posner of the harv

x f: general chronology of events included the concepts of dionysian children of the sun and an illuminist-osiris-isis orientation.aldous was also tutored by h.g. wells, who was also in charge of british foreign intelligence in 1916.one of the curious books written by wells was the open conspiracy: blue prints for a world revolu-tion. huxley's initiation into psychedelic substance was provided by aleister crowley. it is thought bysome that the british push of psychedelic chemicals on the united states is reminiscent of the paradigmof opium in china. 1953 tavistock institute, connected to the psychological warfare division of british intelligence andfunded by the ford foundation, british defense ministry, and harvard university, sponsors conferenceson such subjects as the dialectics of libe

MICHAEL WYNN THE SOUL TRAVELERS

banishing hexagrams are drawn at the 4 edges of the ritual space; the symbols the magician draws in the air are of coarse invisible and imaginary. although just a rule of thumb, the banishing pentagram/hexagram is drawn counter-clockwise, while it s opposite, the invoking pentagram/hexagram, is drawn clockwise (today, the most commonly used invoking and banishing pentagrams were those designed by aleister crowley. why he decided on certain pentagram arrangements is truly baffling, as they are without the elegance of pattern. i despised having to memorize them, and i personally think that modern magicians should give those pentagram arrangements revision. a banishing symbol dispels a certain type of energy, while an invoking symbol activates a certain kind of energy. it may be thought of as

the mysteries -manly palmer hall (33rd degree freemason "the secret teachings of all ages" it should never be forgotten for a moment that the central and essential work of the magicians is the attainment of knowledge and conversation with the holy guardian angel anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the magician -aleister crowley "magic without tears--michael wynn's "the soul travelers" 62 i can t believe it s not fiction: the jedi warlock 2 chapter 4- the others the others among us [4.1] the others among us have existed since the beginning, and have constructed a culture just beneath the surface of our own. some of these people remain as potentials their entire life, and never come into awareness of their

mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are

sir edward kelly referred to this being as choronzon. they claimed that out of the 30 aethyrs (30 dimensions, the domain of choronzon was to be found in the tenth aethyr, and dimension dubbed zax. they also titled him he that is fallen, and even associated him with the leader of the serpent from the garden of eden, who equates to the fallen angel azazel/semyaza from the apocryphal book of enoch. aleister crowley, who thought of himself as a reincarnation of sir edward kelly, once attended an invocation of choronzon. crowley described the being as extremely deceitful and manipulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who was said to be tortured by silence, would sometimes begin to argue and test the will of crowley s partn

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

s of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azoth

MOTTA MARCELO THE COMMENTARIES OF AL

law, 206-m. aaron restored the worship of apis when he made the golden calf, 369-m. aaron's golden calf was one of the oxen under the laver of bronze, 818-l. ab, father, as well as athah, the name of the ancient in microprosopos, 794-u. aba and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumst

or several followers, a thing which, unless we mistake, has happened all too often in the past) class b: these are utterances of high initiates of the a. a, or of people recognized as high initiates by the a. a, considered of sufficient value to be published under the aegis of the order. publications in class b are recommended for serious study by brethren and aspirants. only the commentaries by aleister crowley himself are here in this class. they are in standard type (readers may well ask why even the utterances of past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" h

or a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. although this last sentence is grammatically wrong, we left it as written as proof of how hard it is to discuss certain truths on the plane of the intellect. aleister crowley was a master of the english language;yet, in trying to express something that transcends reason, he committed an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "what he act

his is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did

basest appetites such as preaching and saving souls. the formidable nature of the book of the law becomes apparent when we see that this "dark mystery" is the first and simplest of its revelations. no wonder organized religions everywhere fought it! no wonder "initiatic orders" which had only this "awful truth "os iris is a black god" to mask their financial and political maneuvers clamored that aleister crowley was a very wicked man. 9. worship then the khabs, and behold my light shed over you! we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation

, awareness of the sun current. this they acquired through the egyptian initiate they called moses and "adopted" as a jew. it is with motive that they have been called "children of satan. truly, the "eye that watches over israel never sleeps. but that eye watches over everybody! unite by thine art so that all disappear. this phrase sent certain debased elements within jewish occultism hunting for aleister crowley as long as he lived. thelemites have been pointed (by these same so-called occultists) as the originators of the nazi party. the fact that the nazis destroyed all copies of the book of the law in germany, and seized all translations of a. c.'s works, and put the outer head of the 0. t. 0 (who, incidentally, was married to a jewess) in a concentration camp is not mentioned. equally

roglyph. krishna has been worshipped in india for ten thousand years. but the greatly daring reader may perhaps be willing to admit as a working hypothesis that, after ten thousand years, brutish mankind may have gone a little further in its study of the universe in which we live! at least some tantrists of high initiation and a few of the siva& kali worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the temple. 57. invoke me under my stars! love is the law, love

of that higher triad's consciousness. the centre of any higher triad's consciousness is its point-of-view hadit. and hadit "is alone. there is no god where he is. this very difficult point remains obscure without initiatic experience, but 666 had enough even at the time of writing this commentary to explain the situation more clearly. that he fails to do so is proof of how much his conscious ego aleister crowley was upset still by the experience) it is to be remembered that the beast had agreed to follow the instructions communicated to him (through his wife rose) only in order to show that 'nothing would happen if you broke all the rules' poor fool! the way of mastery is to break all the rules but you have to know them perfectly before you can do this; otherwise you are not in a position

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ople gathered in the small room that fateful day. after leaving the society, i read as many books as i could on the subject of mind power, magic, witchcraft and the occult. i learnt a lot from those books on the basics of how rituals are formed and the format for applying one's mental abilities. however, they were not of the type you would normally associate with magical practice. i tried to read aleister crowley s magick in theory and practice; but it was written in such a convoluted manner that it was, to me, almost like trying to read latin without ever having learned the language. as a consequence, i began forming my own spells and rituals based on occult tradition. black magic, sex magic, mind power and, of course, witchcraft. what witches do the cornerstone of witchcraft is the coven

r of the coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted

ONYX TABLET OF SET

ers of the priesthood that may have to deal with substance abuse in either themselves or others. let's begin by killing afew myths, shall we? the popular figure of the drug or alcohol addict is a guy lying in the gutter clutching a paper-covered bag containing a bottle of thunderbird. here's a better picture: intern of the year, a successful lawyer, priest curt rowlett, magus don webb, ipsissimus aleister crowley. addicts make good sorcerers. they can put on any number of masks. they can lie to anyone--especially themselves. they generally do a good deal more in the world than their non-addicted fellows (try having a $300.00 a day habit, it does great things to your earning power. drugs, alas, do open the magical link. they blur subjective and objective realities, n o doubt about that. but

PHOSPHORUS

l of the horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft jackson flowers from hell the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

. the mind works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fallen operate in a similar manner except this is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou wilt shall be the whole of the law" and "love is the law, love under will. two statements which clearly set in motion the ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to

ines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over

extinguished. lucifer as being the prince of the powers of air establishes this god form as the fountainhead of astral magick. the varcolaci sigil or devilcosm is the mirror of lucifer, the bringer of light through astral projection and search of balance of knowledge. the applications of such magick can be used in every facet of ones' life. it is only limited by the imagination "ain soph" indeed! aleister crowley's patterns and formation of "thelema" is based within the luciferian principle. the bringing of light towards the individual, from which the star may find it's one unique path "do what thou wilt shall be the whole of the law" from which none may deny thee. such a brilliant system can be found in further developments of such tomes as "magick in theory and practice "the book of the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

(according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of

ally written to serve as an introduction to the whole body of order teaching. on the other hand, there was a long letter from the late captain j. langford garstin, under his order sacramental name, chiding me severely for publishing the secret teachings of the order, and asking me in the future never again to refer to the order by name. and, strangely enough, one of the last letters received from aleister crowley before we became estranged (as described in the eye in the triangle) stated two things. first, in connection with my statement that one of the officiating officers had hurried through an initiatory ritualas though reading a batch of grocery bills-he remarked that i should have rudely told him to go to jericho, or words to that effect. and secondly, relative to the material itself

or words to that effect. and secondly, relative to the material itself, he roundly scolded me, stating i had absolutely no right whatsoever to have published this material and to have broken my sacred obligation to secrecy. many decades earlier, he had published these same order teachings in the equinox-only under direct command from the secret chiefs of the order, at least that was his claim. if aleister crowley disapproved of my action, i have to be egostistical enough to assume that my editorial job was far better than his own with his amanuensis of that time, captain j. f. c. fuller. my version ceftainly was more orderly, more adherent to the letter of the order system, and unmarred by too many extraneous comments and some hideous garbling. so there we are. some approved of the publica

kness, then cometh the knowledge of the light! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of this teaching through aleister crowley's several volumes of the equinox, i still thrill inwardly with spiritual excitement as i glance through the volumes to be commented on. i can wish no less for the sincere student who is willing to devote time and effort to comprehending the nature of this magical system. the first two documents that should be thoroughly studied are the descriptions of the usages of the pentagram a

with 2-2, and develop a very clear idea of the nature of masonic initiation other papers in this final volume are still no less valuable than the day they were first published. those on clairvoyance, astral projection, and skrying are still the most complete instructions on these subject yet written. i doubt if much can be added to them, or whether they can be improved upon. even a great deal of aleister crowley's later magical writing, which is always excellent, does not elaborate very much more on some of this basic golden dawn magical teaching. the material in the 4th volume (first edition) or the last half of this present volume i1 (second edition) is of maximum importance. here are to be found the ground rules as it were governing magic in all of its many branches. would you know wha

glory of the crown. thus formulating in the imagination the different parts of the tree of life, and vibrating the godnames appropriate to the sephiroth or paths, the seer may find him <25> self, if his aspiration is sincere and keen, rising towards the spiritual light, bathed in that golden glory of effulgence which is continuously shed from above. though it may seem rather out of place to quote aleister crowley here, yet he has written things in his magick on this subject that are so very important that i am impelled to quote them here for the benefit of the student. the important drill practises, in his belief, are "1. the fortification of the body of light by the constant use of rituals, by the assumption of god-forms, and by the right use of the eucharist "2. the purification and cons

text missing at this point. c.l.w. 17ze golden dawn: volume tv book nine 'arise! move! 2and appear before the covenant of his mouth 'tonu zucar w d zumran aspt sibsi butmona 'which he hath sworn tunto us in his justice. sopen the mysteries of 'ds s u m 2tia baltan. wdo cicle 'your creation 2and make us partakers of the undefiled knowledge 'qa wd ozozma plapli 3ladnamad. note: in equinoxvolume 5, aleister crowley has published a series of visions, using the calls of the thirty aethyrs in order to investigate and thus ascertain the nature of these aethyrs. further enochian studies may be found in mysteria magica (volume 3 of the magical philosophy) by denningand phillips,llewellyn, 1986 and in enochianmagic: a practical manual, llewellyn, 1985, and in an advanced guide to enochian mngick, l

today, we must first examine its original purpose and intent. immediately upon gazing into the system we see that its initiatory rituals served primarily to teach a philosophy and doctrine of magickal thought. each ritual presented the candidate, within the confines of a highly charged magickal space, a huge parcel of information to be assimilated before the next initiation. other groups, such as aleister crowley's o.t.o, are not teaching orders and so many turn to the g.d. to found their practice within a coherent system. besides the communication, there is the transmission of the magickal current. magickly, according to the "z" papers, the initiations served to imprint the energies of the system into the aura of the candidate. together. the initiations attempted to build the abalisticm i

RUBY TABLET OF SET

es of action) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking answers or virtues "there is great danger in this golden mean, one of whose main objects is to steer clear of shipwreck, scylla being as fatal as charybdis. no, this lofty and equable attitude is worse than wrong unless it derives from striking the balanc

g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts-4. schaefer, heinrich, principles of egyptian art. 2r (ts-4. footnotes 1. the section on "neters" was published in issue i.4 2. the grand master wishes to disgress temporarily from the workshop's discussion and to comment at this time on one of the first statements offered during this discussion. existentialism and satanism in this essay i would like to discuss some of the

is iii date: december 14, xxi1 revision: march 24, xxii html revision: dec 15, 1997 ce subject: satanism reading list: 6 as heraclitus (the "riddler" or "dark philosopher) observed, the many are incapable of understanding religious symbolism on a non-literal level, and thus worship statues. i would also apply the term "satanism" to the thelemic 8 philosophy of the self-proclaimed great beast 666, aleister crowley. thus, satanic are those magical philosophies which exalt the individual will, rather than seeking its dissolution through reunion with god, the rationale being that if one's individual essence is dispersed into that of god, the former ceases to exist as a separate entity.9 by satanism i do not refer to the nefarious activities of juvenile delinquents and psychopaths, and such act

hed to restore the "divine" ming dynasty, and it eventually became totally political with only a veneer of true esotericism. it still exists today, but only as a rough cultural equivalent of the mafia (4) development of personality cults: the substitution of the "fuehrer principle" for internal government and administration by established law and principles of justice. this led to the downfall of aleister crowley's order of the silver star, as the entire organization was bound so tightly to his own authoritarian personality that it could not survive. he had made no adequate provision for the selection of successors, and most of the order's prominent members were more personal fans than magicians. the same applies to another order over which he assumed control, the german ordo templi orient

n/pagan/etc. homosexual activists who take fiery issue with all-heterosexual advocates. neither of these is the proper concern of the temple of set, but it is now and then enjoyable to get popcorn and a ringside seat for watching the fights. perhaps the general idea of homosexuality and left hand path magic comes from such sources as the depictions in la bas and similar fantasies. even ipsissimus aleister crowley described homosexuality as a perversion, although he certainly had no compunction about indulging in that perversion for his xi workings. was he compromising? i think not. crowley spoke of himself as having a feminine personality capable of actions of its own, and further having a definite place in his magical workings. he could be vociferous enough about things he did not like or

ogue to the white people stands pretty well on its own for the most part, it does fall short in significant respects which will be self-evident to iii+ setian readers. viewed in historical context, the scope of machen's vision and its ultimate failure can both be seen as almost inevitable. arthur machen was an initiate of the hermetic order of the golden dawn, the british magical society in which aleister crowley received his preliminary training. the g:.d. was a white magical order in the precise sense understood by the temple of set, involved in the quest for initiatory harmony with the existing state of the natural universe. as such, its operative magical methodology and the state of being of its membership can be regarded as prototypically analogous to the ii of the temple of set. mach

portrayed an active force in the move for equality. that he did, but to the initiate observing the process the film was pure black magic performed by a master of the temple. while it is true that gandhi was not satanic in the traditionally accepted sense of the word, his actions wave a banner that cannot be mistaken for the right hand path. born in october of 1869 ce, gandhi was a contemporary of aleister crowley and therefore moved from the aeon of osiris to that of harwer with that magus. there is no evidence to my knowledge that the two ever met, but they were both prominent black magicians operating in the same timeframe. gandhi outlived crowley by a month, the latter dying in december of 1947 and the mahatma in january of 1948. although superficially there seems little in common betwe

round xx a.h, but had written before that gandhi, among other of his countrymen, was in essence a renegade. it is a rather complimentary remark whether or not ipsissimus crowley meant it so. we are all in our own ways renegades from the established thou shalt rules and feel, like socrates' maxim, that the unexamined life is not worth living. it is that determination which made mohandas gandhi and aleister crowley renegades to the rules of established custom and belief. there is a reason for the renegade status in the case of both men- each envisioned a plan which seemed the best practical hope mankind could have for forming his future: has either idea been successful? it is too soon to make the definitive analysis, but crowley's has seemed to work for setians. gandhi's ideals remain alive

SAPPHIRE TABLE OF SET MAIN

l "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or

SAPPHIRE TABLET OF SET

l "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or

SATANGEL

ed to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical grimoire have also shown their influence in more recent times. it is told that the magician allan bennet, upon meeting the student aleister crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as the beast 666. although he may have insisted that

e headless one, has its origins in the sorcery of ancient egypt. it survived through obscure greek manuscript, and formed a part of classical western grimoire including the howling of the witches (goetia. it is a highly powerful and infamous ritual, and should be performed with respect. through aeons these words of power have become charged with the combined invested power of countless sorcerers. aleister crowley employed the bornless one to summon the holy guardian angel, and adapted it for use within the o.t.o. it is this version that is presented here. as may be seen, crowley has employed various names from the classical grimoire and black magick. to the less disciplined sorcerer the rite of the bornless one may seem lengthy and pompous. it takes many reiterations and great determinatio

hat if he do not obey then command him by the most holy and glorious names, adonai, el, elohim, elohe, zebaoth, elion, eschence, jah, tetragrammaton, and sadai, which will most certainly cause him to depart in great fear and trembling. so be it. amen (sixteenth-century ms. biblioteque nationale, paris) the gesture of the enterer stolen from the secret vaults of the o.t.o, authorship attributed to aleister crowley. the shells are the qulippoth, and the forces of darkness generally. in training to use this ritual, the student may thus begin with anything from a vaguely dark mood upwards. i have also witnessed the use of this formula by several magicians at one time, all focussed on the illness of an individual, with the illness being defined as shells. it was effective enough; nstand erect

SATANIC BIBLE

of the black arts itself that i considered to be the story, because that is nothing new in the world. there were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press publicized aleister crowley as the "wickedest man in the world. and there were hints in the 1920s and '30s of a "black order" in germany. to this seemingly old story lavey and his organization of contemporary faustians offered two strikingly new chapters. first, they blasphemously represented themselves as a "church, a term previously confined to the branches of christianity, instead of the traditional coven

ra of "experts" on the black arts, such as eliphas levi and countless trance-mediums who, with their carefully bound spirits and demons, have also succeeded in binding the minds of many who call themselves parapsychologists to this day! as far as satanism is concerned, the closest outward signs of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a poseur par excelle

SATANIC RITUALS

g to the place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

dependant upon the way the word is spelt. traditionally magic has been spelt 'magic, the definition of which is generally understood to mean causing changes in the world or the individual's consciousness in accordance with the individuals will using psychical or occult forces. the second spelling of magic adds a 'k' to the end of the word, thus 'magick' this spelling dates back to the writings of aleister crowley's system of magick- itself satanism- an examination of satanic black magic side 1 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library based upon older qabalistic and eastern magical traditions. crowley added the letter 'k' in order to differentiate between his own brand of sex magi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

gardner recent roots only) once he was a member of the coven, gardner began to study witchcraft ritual with the intent to publish a book. england still possessed laws against witchcraft at the time, however, so he wrote the 1949 novel high magic s aid using the false name of scire. though fiction, this book revealed much about witchcraft. some of the material came from gardner s association with aleister crowley (1875 1947, one of the more famous practitioners of the occult in england at the time. when gardner met crowley, shortly before crowley s death, gardner persuaded him to write down the practices of a coven to which he had once belonged. crowley also initiated gardner into the ordo templi orientis, a group that practiced the east asian form of magic called tantrism. tantrism is a s

SORCERIES OF ZOS

rpretation undoubtedly applies also to other forms of religious asceticism. the 'temptations' of the saints occuedrr on the astral plane precisely because the physical channels had been deliberately blocked. the state of drowsiness noted in the votaries of the ku suggests that the ensuing shadow-play was evoked after a fashion similar to that obtained by a species of dream control. gerald massey, aleister crowley, austin spare, dion fortune, have- each in their way- demonstrated the bio-chemical basis of the mysteries. they achieved in the sphere of the 'occult' that which wilhelm reich achieved for psychology, and established it on a sure bio-chemical basis. spare's 'sentient symbols' and 'alphabet of desire$ correlating as they do the marmas of the body with the specific sex-principles

ublication of the book of pleasure, with an introduction by kenneth grant (montreal, 1975 (6) this was to have been divided into two parts: the book of the living word of zos and the zoetic grimoire of zos; in the present chapter it is referred to simply as the grimoire (7) vide infra (8) see previous chapter (9) the significance of the number eight as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the g

TECHNICIANS GUIDE TO THE LEFT HAND PATH

the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die

roached through oneness, these ideas are advanced through division, and then an eventual separation within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not into unity, but rather, into a separate syncretism from which aleister crowley s formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual dissent. for the sake of clarity, let us examine this formulation from another perspective. the first factor to understand is how can zero, or nothing be equal to two? the second factor is how does this understanding relate specifically as an equation, or formulaic convention, that encapsu

ension. a symbol is never static, once stasis becomes the property of a symbol it has retired itself to being s sign rather than a symbol. this extension of potential boundaries within the very implementation of ritual itself is a key component in the creation of harmonic proportion in ritual. chapter 7. practical magical theory the well known magus, author, mountain climber, drug addict and poet aleister crowley defined magic as creating change in accordance with one s will. the codicil to this statement is that change be made in accord with the true will of the initiate. the implication of this being that if one discovers what their true will is, then the manifestation of that will into meaningful and useful creations is greatly enhanced. now, this didn t keep crowley from using magical

what one asks for in magic that one engages in the appropriate activities that creates chains of non-linear events to fall in place. knowledge and stratagems provide an essential awareness and sensitivity to subtle accomplishment that would otherwise go unobserved, and thus not acted upon to create further links of events. i started this chapter by mentioning the success, and lack of success that aleister crowley had when attempting to create two very different types of transformation with the same magical and ritual technology. the results- according to crowley s own records- were very poor when attempting to obtain objects outside of oneself, and better when used for more subjective and diffuse objects from within oneself. the lesson learned is that symbolism, iconography, occult studies

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

tican's knights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowledge of secret signs opens doors british satanist aleister crowley, a man who fancied himself the "wickedest man on the planet" was grand master of the ordo templi orientis (o.t.o) and also founded the mysterious and luciferian, order of astrum argentinium. he once ruefully and knowingly intimated that after he had independently learned and practiced how to do the secret handshakes of a number of other secret societies and orders throughout europ

f a "will" incarnated in higher consciousness man (the elite) that shall "finally mould chaos itself into a race of gods."5 to fancy yourself as in a state of becoming divine, as so superhuman, special and superior you shall achieve elevation as one of a "race of gods" is an intoxicating prospect "do as thou wilt" the bible says of the antichrist, he "shall do according to his will (daniel 11:36. aleister crowley, head of the occultic order, ordo templi orientis, prided himself on being the "wickedest man on earth" crowley preached that satanists had only one commandment "do as thou wilt shall be the whole of the law" only gods can do as they will. that translates into awesome power. changing reality by the force of one's will is, in fact, the very essence of magic and witchcraft. f. aster

lmost six percent of the votes cast. six baphles me! horned beasts, leaping goats, satanic beards, and other messages of evil i possess more exalted titles than i have ever been able to count. i am supposed to know more secret signs, tokens, passwords, grandwords, grips, and so on, than i could actually learn in a dozen lives. an elephant would break down under the insignia i am entitled to wear. aleister crowley, british satanist confessions of a heretic karl marx was a satan worshipper..he joined a satanic cult that featured long unkempt beards. every picture of karl marx depicts such. ralph epperson secret societies (audiotape 1987) m a n y believe that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of

a n y believe that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of the illuminati. in fact, there is no real distinction between these groups. as dr. michael aquino, hard-core satanist and founder of the temple of set once acknowledged, the satanists merely have a "more precise" understanding of occult reality. aleister crowley, the late british satanist, who relished calling himself "the wickedest man on planet earth" no doubt would have agreed with aquino. crowley 98 codex magica was initiated into a number of different masonic fraternities, satanic rites, and occult groups, including the rite of memphis, mexican scottish rite 33, grand orient 33, and the rite of misraim. in 1912 he was honored by fell

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

anagram for "satan" apparently, the entity who at the appointed time will emerge to rule the earth and humanity. the second centre is sanat's "hierarchy" the many unseen spirits (i.e. devils, and the third centre is the human masses.8 at the close of the age, bailey assures us "the three major centres will be in complete unified and synchronized activity" controlling all manifestations of life.9 aleister crowley, the late british satanist and freemason, was also a devotee of the triangle as symbol. as a high-level officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of pr

es, the "x" and the quadruple tau background. official logo of conference held by socialists promoting the political and economic merger of the united states and the old u.s.s.r. speakers at the 1989 conference included illuminati u.s. senator john heinz (order of skull& bones, u.s. senator bill bradley, and pittsburgh mayor sophie masloff. black magic, masonic witchcraft, and triangle powers 373 aleister crowley, british satanist who was a high level initate of many occult orders and secret societies, giving the supreme sign of the horned god. the triangular hat resembles the style of hat worn by many in the earlier colonial period in america. the triangle contains the all-seeing eye and has the radiant rays of the sun deity shining forth. this logo of triangles, a lucis trust organizatio

les were devoted followers of the maharishi mahesh yogi and other indian hindu gurus. time's feature story, in fact, reports that george harrison never gave up on his gurus, to his dying breath. all the beatles were drenched in illegal drugs, such as cocaine, hashish, and heroin. their album, sergeant pepper's lonely hearts club band, even had a cameo photo of british "666" beast satanist priest, aleister crowley, on its cover. the latest information is that the beatles were an experimental music group sponsored behind the scenes by british and u.s. intelligence. their role was intended to use various psyops mechanisms and anti- christian messages to arouse turmoil and psychological trauma in society. one of the beatles most memorable albums was tided, magical mystery tour. beatle john len

THE BLACK LODGE

ey that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter

THE BOOK OF PLEASURE

ngs he 4 received at the sabbath; they were of a purely practical and magical nature. it was spare who wedded the practices of witchcraft to the doctrines of the neither-neither and the atmospheric 'i, which he interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly after contributing some of his drawings to crowley's periodical, the equinox (note 5) spare claimed to be one of the first surrealists. he had visualized the irrational and transcribed his vision directly from subconscious strata of the psyche; he was also abl

he fact remains that spare produced a large amount of work during abnormal states of consciousness or self-induced trance. he was not mediumistic in the usual sense of the term, nor did he produce automatic drawings in the way that spirit mediums produce automatic texts. rather, spare transmitted his work in much the same way that the book of the law and other magical writings were transmitted by aleister crowley,(note 8) i.e. he entered consciously and magically into communication with superhuman intelligences. towards the end of his life, when spare lived more or less reclusively in a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that w

zoetic grimoire of zos. zos was spare's 'magical' name. a selection of these aphorisms, together with an introduction to spare and his work is to be published shortly by frederick muller ltd, london, under the title images and oracles of austin osman spare, by kenneth grant. 2. he was a student at the royal college of art in kensington, london. 3. a similar phenomenon occurred in the presence of aleister crowley when an ageing sorceress transformed herself into a "young woman of bewitching beauty, for purposes of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

nd goddesses elements and watch towers tools and your altar the art of magick at the crossroads reality and& responsibility content( grimoire of eclectic magick) the joy of magick( greetings, and welcome to the grimoire of eclectic magick, and yes this is a book about real magick! what is magick& why read this book? magick is the science and art of causing change to occur in conformity with will. aleister crowley or in more modern terminology: magick is the methodology of attracting to one s self, those events required for the achievement of a goal. read this book if you want to know the truth about casting a circle, and crafting a spell. read this book if you want to learn how to achieve your goals. read, and discover the joy of magick! what should you learn/know first? this is just my op

e quarters. opening the circle. start in the east and walk widdershins (counter-clockwise) around the circle, chanting may the circle be open, but unbroken. may the peace of the goddess be ever in your heart. merry meet, and merry part, and merry meet again! suggested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

als for the ignominious title. while many of the pontiffs in the middle ages did exercise great power over the rulers and the people of the emerging european nations, contemporary popes wield little political influence, surely none that would place them in world-threatening positions. 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 religious phenomena 181 aleister crowley (1875 1947) of the order of the golden dawn (corbis corporation) there have been such men as aleister crowley (1875 1947, who actually appeared to seek the position by calling himself the beast and 666. the numerical value of franklin delano roosevelt s (1882 1945) name reportedly added up to 666, and since he held the office of president of the united states for 12 years and duri

eople of the emerging european nations; and consequently, there were numerous embittered princes and fiery protestant leaders who did seek to affix the blame for a large number of repressive social and religious programs on the vatican. however, contemporary popes have wielded little political influence, surely none that would place them in world-threatening positions. there have been such men as aleister crowley (1875 1947, who actually appeared to covet and campaign for the position by calling himself the beast and 666. hollywood has capitalized on the fascination of certain christians and horror movie fans with the menacing evil of the antichrist and depicted him in a number of motion pictures. in rosemary s baby (1968, an unsuspecting young wife (mia farrow) is selected to bear the ant

gion. on the eve of the summer solstice on june 21, 1975, after his split with lavey, aquino performed a magical ritual and sought to summon satan to appear to him to advise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

al means of improving its lot in life, providing order to the chaos of the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burn

the convent of st. appolonia, a penitentiary for women in rome, died in 1794. m delving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. 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. aleister crowley (1875.1947) aleister crowley (edward alexander crowley) is one of the most controversial figures in the annals of modern occultism. along with the freudians, crowley believed that most of humankind fs ills were caused by inhibition of the sexual impulses. consequently, much of crowley fs magick drew its impetus from the release of psychic energy through sexual activity, including

that most of humankind fs ills were caused by inhibition of the sexual impulses. consequently, much of crowley fs magick drew its impetus from the release of psychic energy through sexual activity, including homosexuality and other practices that earned for crowley the distinction of being named one of the most sinister figures of modern times. in his day, and for some time afterward, the name of aleister crowley was almost synonymous with evil. crowley fs own mother, a fundamentalist christian, dubbed him gthe great beast 666, h a diabolical image drawn from the book of revelation. in cairo, egypt, in 1904 a being that called itself gaiwass h suddenly took possession of crowley fs wife after she had uttered something to the effect that gthey h wished to communicate with him. at the time

r words, eknow yourself and be yourself. f h before his death crowley was rumored to have started a group on the american west coast that included the study and practice of alchemy. the deaths of several persons as the results of mysterious explosions were connected with this practice; but if a crowley cult ever existed, it had all but vanished within a few years after his death. m delving deeper aleister crowley foundation [online] http//www. thelemicgoldendawn.org/acf/acfl.htm. cavendish, richard. the black arts. new york: capricorn books, 1968. mannix, daniel p. the beast. new york: ballantine books, 1959. 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 63 aleister crowley in 1934 (ap/wide world photos) aleister crowley was dub

ctrum of men and women. 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 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independent

1983 he 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 78 magic and sorcery was initiated into the new reformed order of the golden dawn, and in that same year he married actress sally eaton. bonewits and eaton became heavily involved in the california revival of the ordo templi orientis, or go.t.o, h best known for its most important historical figure, aleister crowley. in 1986 bonewits and eaton separated. bonewits worked for a few months as a computer consultant in kansas city, then moved to new york with his intended fourth wife, deborah lipp, a wiccan high priestess, whom he married in 1988. the couple conducted a gardnerian wiccan gpagan way h group in new york and new jersey, and in 1990 their son arthur shaffrey lipp-bonewits was born at

3, she received the first degree of initiation into wicca by gardner, who at that time was operating a witchcraft museum on the isle of man. although gardner claimed that his book of shadows had been compiled by remnants of the old religion that he had pieced together for his gardnerian tradition, the astute doreen, whose witchcraft name was gameth, h recognized passages from other works, such as aleister crowley fs gnostic mass (1942. far from being humiliated or angered by his student fs recognition that his book of shadows was much a pastiche of many traditions of witchcraft, with rites and rituals copied from ancient lore, as well as a few bits and pieces from freemasonry and crowley, gardner invited her to improve, if she could, upon his fragments of the old and the new. valiente acce

THE KEY TO THE MYSTERIES

in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "religion says 'believe and you will understand' science comes to say to you 'understand and you will believe "at that moment the whole of science will change front; the spirit, so long dethroned and forgotten, will take its ancient place; it will be demonstrated that the old traditions are all true, that the whole of paganism is only a system of corrupted and misplaced truths, th

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ons. the luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and bo

or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well

of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system of strength and will by the very foundation up no longer is christian dogma infecting the basis of the great work. illustrated heavily by elda isela ford, the original manus

ia is a work which boldly presents a new turn in modern magick. the toad rite three roads of satandar, lucifuge and hecate by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self-initiatory presentation of the toad rite, a form of diabolism from which the sorcerous path leads in three roads from night unto the sun. the toad rite is derived in basis from aleister crowley's stauros batachou (liber lxx, but expands into darker areas not previously explored. it is said the toad rite causes madness or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/l

wn into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, a

THE MAGICIAN S KABBALAH

this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says that they relied more on their imagination than their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming from rosenroth's work came through eliphas levi (1

rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines

ysics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in language fixed in the apparent world about us. kabbalah, by providing a system both abstract and structural, can be used to provide a common ground of meaning in

he fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain

front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e

positive limitation. in cosmological terms, geburah represents the state 300,000 years after the point zero of the big bang model, the "epoch of recombination (at -255 degrees, where heavy chemical elements were first formed in the gravitational collapse of stars and the first formation of galaxies. in kabbalistic terminology "the left hand of god traced the firmament. in the book of the law, by aleister crowley, a similar model is utilised in symbolism: iii.72. i am the lord of the double wand of power; the wand of the force of coph nia- but my left hand is empty, for i have crushed an universe& nought remains. the zohar describes this development in terms of malbush, a "garment, whose folds create the matrix of manifestation as the letters of the hebrew alphabet recombine as the folds o

him gibor and kamael points to this gematria when he says "he too bore the wings and weapons of space and justice, and in himself he was that great amen that is the beginning and end of all" a brief digression can be made at this point to mention one of the over-utilisations of gematria. as a system of numerology, gematria is useful in that many kabbalists used it simply as a form of code, as did aleister crowley. that there is a belief that each letter/number embodies a unique essence, and that these can be equated with one another can be looked at as either real, or simply a useful form of thought-provoking letter play. however, one cannot take the belief, and then in other cases step outside of the structure that the belief has meaning within. the golden dawn society referred to this as

git is acquired. in the case of malkuth, this results in 4+3+2+6+4= 19= 1+9= 10, the number of malkuth on the tree. also, this further reduces to 1+0= 1, the number of kether, thus reminding us that "malkuth is in kether, and kether is in malkuth, but after a different manner" the primary and terminary letters of the word are mem and tau, both of which are extensions of 4, the value of daleth. as aleister crowley points out in his "essay upon number, 4 relates to "the solid existing in time, matter as we know it" it is interesting to note also that 496= 4 x 124; that is to say, the number of manifestation acting upon the number of eden (a'adn=124, the archetypal kingdom. the primary and terminary letters of malkuth spell mth and thm, which mean "to die, corpse, man" and "complete, perfect

THE MIDDLE PILLAR

occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie moved with his family to washngton, d.c. in 1921 when he was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of cong

he called h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, h

himwhich apparently it did. crowley retaliated by circulating an abusive and slanderous letter about regardie to all of his friends and acquaintances. the result was a final and complete break between the two men. regardie was deeply wounded by the breakup of the friendship and was only able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend was evident) the publication of the tree of lz$e caused quite a stir in magical circles of the time. in the book regardie outlined a few of the magical practices and teachings of the hermetic order of the golden dawn. although the original order had ceased to exist in 1903, it continued to live on

y dedicated to s. l. macgregor mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it is an attempt to simplify and combine the practices both of the golden dawn with the insights and later developments of aleister crowley.10 the real virtue of the book lies in its correlation of the practice of magic to modern psychotherapy. for magic places the achievement of self-awareness second in importance only to the achievement of unity with god. and jung's definition of psychotherapy was that whch enabled one to become conscious of what hitherto was unconscious. for untold thousands of years, man has lived

ssolubly together, to him mankind will ever be grateful. for such a union comprises the marriage of the archaic with the modem, the unconscious with the conscious-the precursor of the birth of the golden flower not for any individual alone but for mankind as a whole. 1. other helpful books on the subject include hatha yoga by theos bernard, and yoga: a scient9c evaluation by kovoor t. behanan. 2. aleister crowley adopted the medieval spelling of magick with a "k" to differentiate the psycho-spiritual science from stage magic. the magicians of the golden dawn, as well as countless theurgists before them, spelled magic without the "k" like regardie, we see no reason to surrender the word "magic" to the arena of the stage magician. 3. keep in mind that this book was first printed in 1938, ove

e method described is called "the vibratory formula of the middle pillar" 27. the technique of vibrating a divine name wlule visualizing it flaming in the air is known as the expanding whirl of vibration. 28. that is, the transliteration of these names. 29. the techmque of vibrating a divine name while visualizing it inside the heart or chest cavity is known as the invoking whirl ofvibration. 30. aleister crowley, magic in theory and practice, 379. 31. the eastern discipline of breath control. many of the exercises in yoga are designed to extend the student's capacity to take in and process oxygen, which changes the blood's ph level. practitioners of pranayama are said to have increased health, emotional balance, and vitality. 32. from the second chapter of crowley's libw a1 vel legis, 51

xperiencing the kabbalah, 228. 34. for yesod, the pressure may be applied to the area just above the groin and below the navel. appendix the musical qabalah musical notes for hebrew letters copyright o 1996 by thom parrott t he musical correspondences for the hebrew letters in "the musical qabalah come from the golden dawn notebooks of allan bennett. among bennett's students were dion fortune and aleister crowley. paul foster case applied these correspondences to form a system of invocation and healing which is still being taught by the builders of the adytum (bota. in the golden dawn system, four scales of color are used, each one assigned to the twelve astrological signs, the seven ancient planets, and the three most ancient elements. in western music, the scale is divided into twelve se

THE NECRONOMICON SIMON VERSION

this gesture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great be

reat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the b

in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contain

ve author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredible. that they should both have become prophets and forerunners of a new aeon of man's history is equally, if not more, unbelievable. yet, with h.p. lovecraft and aleister crowley, the unbelievable was a commonplace of life. these two men, both acclaimed as geniuses by their followers and admirers, and who never actually met, stretched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the

t dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a s

the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests to express their hostilities through the office of the demon, the black mass. often, this was also a means of political demonstration, as the church controlled virtually all the political life of the period. in a way, as though in a test tube at a philosophical laboratory, aleister crowley was brought up under similar circumstances- although ver far removed in time from the days of the church's immense temporal power. coming from a fanatically religious christian family, and suddenly freed upon the neighbourhood of cambridge, crowley did, in a sense, turn satanist. he identified strongly with the underdog, politically as well as spiritually, and came eventually to t

ential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the devil himself by the church. pazuzu, the beast, was brought to life by aleister crowley, and the demon walked the earth once more. with publicity provided by h.p. lovecraft. the devil pazuzu was a prime example of the type of devil of which the sumerians were particularly aware, and which they depicted constantly in their carvings and statues. the purpose of this iconography was to ward off the spiritual- and psychic- circumstances which would precipitate a plague, o

refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical planets, i.e, including the sun and moon as planetary bodies, along with mercury, venus, mars, jupiter and saturn. each has their own seal and their own number. kenneth grant, author of aleister crowley and the hidden god, may be interested to know (or may already know) that the number of the sumerian goddess of venus, hence of love and war, is fifteen. in many of the ancient tablets of that period, she is actually referred to as "the fifteen, as a shortcut to spelling out the whole name in cuneiform, was assume. grant made much of "the goddess fifteen" in his study of crowley's

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

ight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this ebook was prepared by hka june, 2004 art provided by frater t.s./celephais press cover art was reconstructed from the original edition. this ebook was created from the health research edition published in 1969. star in the west was originally published by the walter scott publishing company of new york in 1907. this text is in the public domain. gevoe! evoe h

of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapte

elodious twanger of another man fs lyre, but authentically a poet. h so writes the critic. the name i have omitted is that of the last of the great victorian poets, algernon charles swinburne. in the dying glory of this last great singer of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from t

gosse fs ghypolympia, h in answer to the query of asculapius, gwhat is pleasure? h we see the mortal form of the immortal healer climbing along the jutting cornice of some cliff, in search for the simples of life; and as the zephyrs waft his long ashen locks around his furrowed brow, his trembling hand clutches some rugged crag, more perhaps from joy than fear. and so, as we now open the works of aleister crowley, we are filled with an exhilarating chain of pangs; mortal-like we are never sated, and as our lips taste the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy

brilliance all other glasses in which we see darkly, and how by it we see face to face; and of its divers reflections, and of the brightness and perfection of its surface, and the whiteness of the silver of which it is moulded; for it was cast from the crucible of many mysteries, and fashioned by the cunning hand of a master who will endure to the end. the looking-glass on surveying the works of aleister crowley the two essential facts that grip our understanding are: firstly, the superabundance of his genius; and secondly, the diversity of his form. gmy womb is pregnant with mad moons and suns, h* he writes, and though we could hardly agree to endow so virile a master with so feminine an organ, yet we can attribute something very like it to his brain. pregnant it certainly is, and more

s, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers as proper nourishment for the nation; and devoured with relish and avidity. one minute, impatient reader, for i hear you mutter: gare not these very aberrations set forth with no mean lustre on the pages of the works of aleister crowley? h listen. have any of crowley fs works been printed pueris virginibusque? are they intended for the gaping public? are they devoured by mental babes and sucklings, or worse, forcibly crammed down their throats in simple or other forms? i think not. to some it may seem curious that these poems are published by a society called gthe society for the propagation of religious truth. h

t from that of a morbid anatomist: look down into the river. can you see the mingled images the water shows? so lies my soul in yours. as close as lie the folded petals in an unblown rose. yet the little thing who gstinks and stings h was not satisfied, the second metaphor actually weakened the effect of the first, etc, etc. with such have poets to contend, but i do not think such homunculi worry aleister crowley much. his poetry is his own, and he gives it us as it is written without respect of persons or opinions, for his masters have been the greatest of our race. in these poems we find a certain preponderance of swinburne, blake, browning, keats, shelley, and rossetti. in the dedication to gjephthah, h which is addressed to algernon charles swinburne, we read the following: as streams

o maid, with golden zone, and lily garment that from sight half hides the ivory throne, lay in my arms the livelong night to call my soul her own* songs of the spirit, vol. i, p. 53. whilst parts of the poem gmessaline h with which galice h opens remind us of poor gjenny. h tennyson, if we are to judge from the introduction to galice, h does not seem to hold a very high position in the opinion of aleister crowley. ghe is a neurasthenic counter-jumper h certainly would not have pleased poe, who regarded him as the noblest poet that ever lived. nevertheless we find traces of the great laureate fs work in these poems, such as the idea contained in the following verse of gde profundis h: i have dreamed life a circle or a line, called god, and fate, and chance, and man, divine. i know not all i

THE WITCH CULT OF ZOS VEL THANATOS

ur limited, oct. 31, 1995) for which much of the latent experience of belief can be absorbed into an eros-thanatos combination of life making elementals. the publication "a book of satyrs" was published and further demonstrated austin's talent for the hidden and truth- devoured reality beyond the watchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to

to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring proble

tem of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s

eloped was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a

rcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick

ack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick (unknowingly of course. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his

idual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the old, yet those of the new flesh could be awakened towards their own desire. the concepts of kia and neither-neither could now be explored and absorbed. for spare aleister crowley s dogma of thelema (which through further study and practice proves there is very little dogma in thelema) was too limiting for his own needs. independent and proud, austin was not willing to accept aleister s concepts in whole. the inner drive or true will insisted different. aos would not ignore this call and sought the means of enfleshing his ideas. austin osman spare was in co

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 crowley s edited goetia provides the ideal for this theory and how it may be sought and understood to align the mind to scientific ideal: cause and effect. many letters representing the will of the sorcerer may be changed and altered by redrawing and writing the letters to form one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art

THE SECRET RITUALS OF THE OTO

ncel or suspend the charter of any subordinate organization. and shall also have the right to suspend or dissolve the membership of any person whenever such action is, in his or her opinion, for the interest of the o.t.o. after a brief synopsis of the nine degrees of the o.t.o. of which more later reuss s manifesto concluded with the following message from the master thirion (sic) better known as aleister crowley. for our great comfort it is written in the book of the law: love is the law, love under will this is to be taken as meaning that while will is the law, the nature of that will is love. but this love is as it were a by-product of that will; it does not contradict or supersede that will: and if apparent contradiction should arise in any crisis, it is the will that will guide us ari

all secret societies arose, the order went into decline and ultimately flickered out. in spite of its brief life the stricte observance was of importance for three reasons (1) it left a permanent mark on the masonic rituals of scandinavia (2) its unknown superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious figure who may have been portuguese by

ermetic secrets, namely, the teaching of sexual magic, and this teaching explains, without exception, all the secrets of freemasonry and all systems of religion. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (3 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter four reuss, steiner and aleister crowley under the leadership of reuss the o.t.o. enjoyed a steady, although not spectacular, expansion. charters were granted to various occultists outside germany and independent national orders, derivative of the o.t.o, were established; in france, for example dr. encausse, better known under his occult pseudonym of papus, was appointed chief of both the o.t.o. and the french rite of me

7 that in the absence of documentary evidence it would be unwise to try to link steiner with reuss s ordo templi orientis; nevertheless, i remain confident that such a link almost certainly existed. it must be considered that (a) mysteria maxima normally formed a part of the names of o.t.o. national sections the swiss section, for example, was mysteria mystica veritas, the british section, led by aleister crowley, was mysteria mystica maxima (b) women were admitted into the group led by steiner; this would be normal in the o.t.o. but not in memphis and misraim (c) by the time he came to write his autobiography steiner was clearly ashamed of his former ritualistic file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (1 of 3 [12/28/2001 2:01:45 pm] the

acing theosophists etc (b) students or lay brothers (masonic members (c) initiates, or o.t.o. members proper. an expansion of this rather skeletonic system was given in the synopsis of degrees attached to the manifesto of 191726 (see table below. at some time subsequent to 1917 certain radical modifications were made to this system; these seem to have been made on the basis of suggestions made by aleister crowley. the nature of these amendments will become apparent upon examination of the rituals that form part ii of this book it will be seen that, for example, a new, un-numbered degree (0) has been added and that this has been given the name of minerval, formerly the name of the second degree. degree masonic equivalent (if any) and classification course of instruction 1 probationer 2 mine

restorations indicated by the enclosure in brackets (see pp. 158-66 i.e. from reception: first point to the end of the 6th degree ritual. ed) are taken from a typescript formerly in the ownership of mr. g. h. brooke the well-known private collector; they are not the work of mr. brooke himself and seem to have been derived from the work of frater volo intelligere, who was at one time a disciple of aleister crowley, but was never a member of the o.t.o. i am in complete agreement with these reconstructions. file//c /documents%20and%20settings/michael/my..secret%20rituals%20of%20the%20o.t.o/appendix.html [12/28/2001 2:06:04 pm] sroto_notes 1. legis jugum the yoke of the law; libertas evangelii the freedom of the gospel. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20

0the%20o.t.o/appendix.html [12/28/2001 2:06:04 pm] sroto_notes 1. legis jugum the yoke of the law; libertas evangelii the freedom of the gospel. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note1.html [12/28/2001 2:08:40 pm] sroto_notes 2. until 1929 and the publication of magick in theory and practice it was not generally known that the master therion and aleister crowley were the same person. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note2.html [12/28/2001 2:08:52 pm] sroto_notes 3. the united grand lodge the governing body of english masonry was, and is, of more than insular importance. to fall out with it would have been to conflict with the majority of masonic groups throughout the world. file//c /doc

TRUE HISTORY OF WITCHCRAFT

www.abika.com 1 a true history of witchcraft by allen greenfield get any book for free on: www.abika.com a true history of witchcraft get any book for free on: www.abika.com 2 "the fact is that the instincts of ignorant people invariably find expression in some form of witchcraft. it matters little what the metaphysician or the moralist may inculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wing

g, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dream. it seemed to be a cold january afternoon, and aleister crowley was having gerald gardner over to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've see

per english country squires and dames, mostly; i think they read a lot of frazier and margaret murray. if i could persuade you to draw on your long experience and talents, in no time at all we could invent a popular cult that would have beautiful ladies clamoring to let us strip them naked, tie them up and spank their behinds! if, mr. crowley, you'll excuse my explicitness" for all his infirmity, aleister crowley almost sprang to his feet, a little of the old energy flashing through his loins "by george, gardner, you've got something there, i should think! i could license you to initiate people into the o.t.o. today, and you could form the nucleus of such a group" he paced in agitation "yes, yes" he mused, half to gardner, half to himself "the book. the mass. i could write some rituals. an

ngled in the lore of modern wicca, as apologists are quick to claim. but, to an extent, this misses the point and skirts an essential question anyone has the right to ask about modern wicca- namely, did wicca exist as a coherent creed, a distinct form of spiritual expression, prior to the 1940s; that is, prior to the meeting of minds between the old magus and venerable prophet of the occult world aleister crowley, and the first popularizer, if not outright inventor of modern wicca, gerald brosseau gardner? there is certainly no doubt that bits and pieces of ancient paganism survived into modern times in folklore and, for that matter, in the very practices and beliefs of christianity. further, there appears to be some evidence that `old george' pickingill and others were practicing some for

owley, had some involvement with groups stemming from pickingill's earlier activities, but it is only after crowley and gardner meet that we begin to see anything resembling the modern spiritual communion that has become known as wicca "witches" wrote gardner in 1954 "are consummate leg-pullers; they are taught it as part of their stock-in-trade (witchcraft today, p 27) modern apologists both for aleister crowley and gerald gardner have taken on such serious tones as well as pretensions that they may be missing places where tongues are a true history of witchcraft get any book for free on: www.abika.com 8 firmly jutting against cheeks. both men were believers in fleshly fulfillment, not only as an end in itself but, as in the tantric yoga of the east, as a means of spiritual attainment. a

grady mcmurtry. this contrasts sharply with the very internalized oto that barely survived during the mccarthy era, when the late karl germer was in charge, and the oto turned inward for two decades. the famous ancient and mystic order of the rose cross (amorc, the highly successful mail-order spiritual fellowship, was an oto offspring in crowley's time. it has been claimed that kenneth grant and aleister crowley were discussing relatively radical changes in the ordo templi orientis at approximately the same time that gardner and crowley were interactive. though wiccan writers give some lip service (and, no doubt, some sincere credence) to the notion that the validity of wiccan ideas depends not upon its lineage, but rather upon its workability, the suggestion that wicca is- or, at least

that wicca is- or, at least, started out to be, essentially a late attempt at popularizing the secrets of ritual and sexual magick crowley promulgated through the oto and his writings, seems to evoke nervousness, if not hostility. a true history of witchcraft get any book for free on: www.abika.com 9 we hear from wiccan writer and leader raymond buckland that one "of the suggestions made is that aleister crowley wrote the rituals..but no convincing evidence has been presented to back this assertion and, to my mind, it seems extremely unlikely (gardner, ibid, introduction) the wiccan rituals i have seen do have much of crowley in them. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right t

ccan rituals i have seen do have much of crowley in them. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente attempts to invoke crowley's alleged infirmity at the time of his acquaintance with gardner "it has been stated by francis king in his ritual magic in england that aleister crowley was paid by gerald gardner to write the rituals of gardner's new witch cult..now, gerald gardner never met aleister crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in hastings, being kept alive by injections of drugs. if, therefore, crowley really invented these rituals in their entirety, they must be about the last th

TYSON DONALD NEW MILLENNIUM MAGIC

agic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian ma

maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [of the temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbala

the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an attempt to overcome the awkwardness of inscrib- ing the common hexagram in the air during magical rituals. it can be traced con- tinuously from start to finish in a way similar to the pentagram: when the unicursal hexagram is analyzed, it is seen to be made up of two sowelu (sigel) runes overlapped and joined at the top and bottom. runes wer

n done not for any useful reason but simply because the early users of the tarot did not know what else to do with him. it then became fashionable to place the fool at the end of the deck. this practice changed when the secret teaching of the golden dawn, that the fool carried the number zero and therefore should go at the front of the major arcana, became public knowledge through the writings of aleister crowley, a. e. waite, and dion fortune. waite states in his pictorial key to the tarot (1910) that it was antoine court de gebelin who first assigned the fool the zero and placed it at the front of the trumps in his massive work le monde primitif (published in nine volumes between 1773-84--the eighth volume contains his ideas about the tarot, but that this practice was abandoned later bec

910) that it was antoine court de gebelin who first assigned the fool the zero and placed it at the front of the trumps in his massive work le monde primitif (published in nine volumes between 1773-84--the eighth volume contains his ideas about the tarot, but that this practice was abandoned later because it was not clear how a letter of hebrew could be assigned the zero (see pictorial key, i, 2. aleister crowley championed strongly the assignment of the zero to the fool, and its placement at the beginning of the trumps: the really important feature of this card is that its number should be 0. it repre- sents therefore the negative above the tree of life [i.e. the ain, the source of all things. it is the qabalistic zero. it is the equation of the universe, the initial and final balance of

arius capricorn mars aquarius pisces jupiter fire saturn it was deemed necessary to invert the placements of temperance and the chariot in the revised sequence of the tarot trumps. cancer is a much more appropriate sign for temperance than sagittarius, which more properly suits the warlike nature of the chariot. even more radical revisions of the trumps are possible. frater achad, a disci- ple of aleister crowley, proposed that the trumps be assigned to the paths of the tree in reverse order from bottom to top (see q.b.l or the bride's reception. the first trump, the fool, achad assigned to the 32nd path, between malkuth and yesod, which he renumbered the 1 lth (that is, the first) path; the second trump in the golden dawn order, the magus, he assigned to the 3 1st path, between malkuth an

, the tarot is not a piece of cloth that can be soiled. the mind that abuses it may be degraded- the symbols can never be other than what they are. after the magus lives with the tarot of marseilles for a year or two, studying it separately and comparing it with the derivative symbolism that appears on more modern decks such as the rider pack designed by a. e. waite and the thoth deck designed by aleister crowley, it will be time to make a personal tarot for his or her own private use. this must be drawn and painted by hand, and it must be origi- nal-not merely copied from other decks. some adepts say that it is enough to cre- ate an original version of the twenty-two picture cards of the major arcana, but for full divination use it is advisable to make all seventy-eight cards. when used f

e fifth card joins the preceding four cards physically in the model even as it links them symbolically. if the symbols of the astrological powers, the hebrew letters, and the numbers of the paths on the tree of the sephiroth are added to the cubic cross, it becomes a useful reference tool. a great many misconceptions exist about magic, not the least of which is that it should be spelled with a k. aleister crowley was responsible for this innova- tion, or more properly retrogression, in spelling-he used the antique form "magick" to distinguish occult magic from stage magic, but it has since come to rep- resent specifically the magic of thelema, crowley's own particular religious cult. most people reject the word magic without even knowing what it is they are rejecting. others, with only the

TYSON DONALD SOUL FLIGHT

ojection usually described in occult literature, replete with exotic figures and echoing voices, but rather that it was characterized by an impersonal q a1ity.l colquhoun mentioned that yeats, writing a letter to a friend, told the story of how the ritualists of the london isis-urania temple of the golden dawn once summoned a female member before them to question her concerning her relations with aleister crowley (1875-1947, who was something of a black sheep of the golden dawn. colquhoun had always assumed that the woman had been summoned before them in the astral body, but she wondered if instead perhaps the astral probing technique that she herself had experienced had been employed. she wrote"'astral examination' and 'astral judgment' 127. colquhoun, 23. 128. ibid. 129. colquhoun, 33. 1

ence between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjuncti

t was regarded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and emphasized the importance of these techniques in his 1929 work magick in theory and practice "the aspirant should remember that he is a microcosm. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these be

invocation of the aethyrs that is keyed into each aethyr by the insertion of the name of that aethyr, he attuned his consciousness to the particular world he wished to explore. regardie wrote that crowley did not trouble himself to first move his astral body-his "body of lightv-to any particular astral location as his starting 152. crowley, vision and the voice, 7-8. 153. crowley, confessions of aleister crowley, 616. 116 soul flight point to begin his ascent of the enochian aethyrs, but instead ascended directly from his physical body. this appears to have been a shortcut of the standard golden dawn technique. as crowley experienced the successive enochian worlds, he narrated what he was seeing and experiencing. one of crowley's disciples who was traveling with him in north africa, victo

t chiefs-but it is suggestive that hitler may have had visions of an astral nature. hitler's admission that the "new man" made him afraid 158. schwarzwaller, the unknown hitler. 159. pauwels and bergier, 149. chapter eight: remote viewing and the cia 123 is interesting in the context of the belief of writer gerald suster that hitler was the living fulfillment of the prophetic document received by aleister crowley titled the book of the law. this document, transmitted to crowley psychically by his guardian angel aiwass in 1904, formed the basis for crowley's later cult of thelema. it foretells of the coming of the age of horus that will sweep christianity off the face of the world in a holocaust of warfare and bloodshed. summing up his views on the almost ceaseless military conflicts that c

dshed. summing up his views on the almost ceaseless military conflicts that characterized the twentieth century in the context of hitler's rise to political power, suster wrote, at the conclusion of his book hitler and the age of horus, of his conviction that the violence had at its root a mysterious hidden force unknown to science, which he called an eruption of the demonic. after the example of aleister crowley, suster personified this force in the form of horus, egyptian god of war. it was suster's view that certain individuals had practiced magic as a way of controlling this demonic energy for their own political purposes, and that one of them was adolf hitler, whom suster called "the greatest black magician of the century."160 a black magician hitler may well have been, but it is my o

with the founding of the christian religion. each age spans approximately 2,120 years. jung intimated, without ever explicitly stating it, that the coming of the age of aquarius, accompanied by these spectacular signs in the sky, might herald the ending of the present christian era in the west, and he feared its final end would be marked by a violent nuclear holocaust. it is curious to note that aleister crowley believed much the same thing-that the present christian age was ending, and that a new age of independent thought brought 175. jung, flying saucers, 15. 144 soul flight about by the emancipation of the individual was dawning that would be initiated by a horrific period of bloodshed and chaos. jung did not mention crowley, but he must have had some passing familiarity with crowley'

e same thing-that the present christian age was ending, and that a new age of independent thought brought 175. jung, flying saucers, 15. 144 soul flight about by the emancipation of the individual was dawning that would be initiated by a horrific period of bloodshed and chaos. jung did not mention crowley, but he must have had some passing familiarity with crowley's cult of thelema. prophecies of aleister crowley in crowley's prophetic the book of the law, the warrior god horus in his form raheru- khuti (horus of behutet, which crowley chose to render as ra-hoor-khuit, spoke through crowley's spirit control, his guardian angel aiwass, these words: i am the warrior lord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battl

TYSON DONALD THE MAGICAL WORKBOOK

utive weeks, or done on individual weeks that are separated by periods of rest. greatest benefit is derived during the first week, before habit patterns develop that allow the exercise to be completed more easily. in the suggested schedule at the end of the book, the second week of practice is separated from the first week by two weeks. commentary this is a modified form of the exercise taught by aleister crowley to his students. in crowley's version, when the student made the error of using the word "i" he was advised by crowley to slash himself on the forearm with a straight razor. crowley believed that pain acted as a useful tool for concentrating the awareness more keenly. israel regardie advocated crowley's exercise, but taught his own students to wear a rubber band on their wrist and

w your hands downward as though sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day. commentary this exercise employs the technique for projecting occult virtue that was taught in the original golden dawn, and used by aleister crowley and israel regardie, among many others. i have modified the method and expanded its description for the sake both of utility and clarity. four distinct golden dawn ritual postures are employed in the exercise. when the practitioner stands with arms extended out to the sides like the arms of a great cross, palms forward, his body forms the posture known as the sign of osiris slain

g 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, aiwass, crowley attributed the transmission of his most important text, liber al: the book ofthe law. the pursuit of the guardian angel has become one of the cornerstones of the western esoteric tradition. the extended ritual described in exhaustive detail in the second book of this work is somewhat different in ch

r causing evil to those who even so much as possess them, without knowing what they are for or how to use them. in my view, this is idle superstition. no one should be afraid to study this book, which is the essential teaching on the holy guardian angel. the goetia: the lesser k q of solomon the king. lemegeton, book i, clavicuk salomonis regs. illustrated second edition, edited and introduced by aleister crowley. further editing by hymenaeus beta. york beach, maine: samuel weiser, 1995. first edition first published 1904. almost all the credit for this work belongs to mathers. crowley contributed very little, although he did add a few sketches of demons to the second edition. this is not really the lesser key or lemegeton, but only the first book of that large manuscript. since it is the

t published in 1888. it is a tribute to mathers' skill as an editor that his version of the key of solomon has survived for more than a century to become the standard grimoire of western magic. it is invaluable as a practical guide to traditional spirit evocation. regardie, israel. ceremonial magic. northamptonshire, england: the aquarian press, 1980. several rituals derived from the teachings of aleister crowley. this is a good introduction to crowley's rituals. it will be a bit bewildering to those with no prior knowledge of his magic. it should be studied together with crowley's magick in theory and practice and regardie's golden dawn. included is a fairly clear description of the greater banishing ritual of the pentagram, although as is usually the case when this ritual is described, t

n of the original golden dawn teaching documents and grade rituals that circulated among members of that hermetic order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden dawn teachings had previously appeared in print as part of aleister crowley's periodical, the equinox. crowley tended to present the golden dawn teachings as his own, but regardie returned the credit for their brilliance to the leader of the golden dawn, s. l. macgregor mathers. the gomen dawn is the single most important book on western ceremonial magc that exists in the world today. it is absolutely essential to a true understanding of western magic. go

TYSON DONALD THE POWER OF THE WORD

nt, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a power

is equally possible to mentally isolate the planes that intersect on the h-h axis. then we get the family i-h-h with v on a higher level, or the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no soon

as received psychically from spirits by the elizabethan philosopher john dee and his seer, the alchemist edward kelley, is almost unpronounceable unless it is voiced letter by letter. when enochian was adopted into the golden dawn as a magical alphabet and language suitable for vibrating words of power, this letter by letter method of speaking it was adopted and was carried on by the great beast, aleister crowley, in his own system of magic. the golden dawn also vibrated tetragrammaton letter by letter. the technique of golden dawn vibration of words and names is one of the most useful magical legacies of that victorian occult order. it is set forth briefly, but quite clearly, in israel regardie's golden dawn (llewellyn, 1989, p. 487. for those who do not own this book i will describe the

lysis of it in the golden dawn documents, as they are presented by israel regardie in his golden dawn. since mathers and the other members of his inner circle must have been fully aware of the value of this technique, i can only assume that they regarded it as too powerful to explicitly set forth in detail in the general writings that circulated among the lower ranks of the golden dawn. certainly aleister crowley recognized full well its central role in western occultism and made extensive use of it in his own magical experiments. the rationale for the assumption of the god-form is very simple. to change ourselves in a fundamental way, it is necessary that we become 148 tetragrammaton someone else. to change for the better, we must become one who is better. to become wiser, we must take on

dee was an the watchtowers and the keys 187 extremely pious man, and might well have regarded the apocalypse as a necessary cleansing of the world. in recent decades, many occultists have taken up enochian magic. it may not be long before it is perfected, and the world as we know it ends. one magician who worked the keys with single-minded ardor during the early part of the twentieth century was aleister crowley, a former member of the hermetic order of the golden dawn. it is perhaps no coincidence that from childhood crowley had called himself the "great beast" and saw his role in life as the herald of the coming aeon of horus, an age of warfare and destruction soon to sweep the face of the world. in 1909 crowley conducted a series of rituals to invoke the angels of the enochian keys in

rder of the golden dawn. it is perhaps no coincidence that from childhood crowley had called himself the "great beast" and saw his role in life as the herald of the coming aeon of horus, an age of warfare and destruction soon to sweep the face of the world. in 1909 crowley conducted a series of rituals to invoke the angels of the enochian keys in the desert of north africa (see the confessions of aleister crowley, chapter 66. it is possible that he succeeded in opening the gates of the four watchtowers a small crack, and that the continuing warfare, crimes and moral decay that have afflicted the earth throughout this century are merely the first stirrings of the apocalypse. about one thing i feel quite confident. if there is to be such a thing as an apocalypse (and i do not say that there

s in this key are as inscrutable as all the others, they do evoke certain significant occult images. the "pillars of gladness 19" suggest one plus nine pillars, for a total of ten, the number of the sephiroth on the tree of the kabbalah. the larger number, 69636, is especially fascinating, because, separated into two parts alternately by digits, it yields 666 and 93, two very important numbers in aleister crowley's cult of thelema. the first is the number of the great beast of revelation 13:18, which crowley believed himself to be; the second is the number of lashtal, numerically in hebrew la(31+ sht(31+ al(31, the formula for awakening kundalini through sexual techniques developed by the o.t.o, one of the magical organizations with which crowley was associated. this sexual magic is someti

st of revelation 13:18, which crowley believed himself to be; the second is the number of lashtal, numerically in hebrew la(31+ sht(31+ al(31, the formula for awakening kundalini through sexual techniques developed by the o.t.o, one of the magical organizations with which crowley was associated. this sexual magic is sometimes called the 93 current. of course, dee and kelley had no connection with aleister crowley, but such synchronicities are not to be dismissed in magic, which spans the barriers of ordinary space and time. at the very least, crowley must have been strongly moved by the chance numerology of this number in the fifth key, since it expresses so succinctly his system of magic. with intriguing enigrnatism, the messiah explains that these "numbers (note the plural) are as "the a

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

ord- since as we sought out higher selves these selves would not always have the same goals- but discord would be tempered with respect. 3. in an heroic society evil would not be perpetuated. repeat offenders of the laws the current society holds so dear (rapists, murderers, child abusers, drug dealers) would be put to death. repeat offenders who force their culture and religion upon others (q.v. aleister crowley liber oz) would suffer the same fate. 4. in an heroic society aid would flow freely to those attempting great quests. the government wouldn't sponsor the arts, and pbs wouldn't have those endless telethons. 5. in an heroic society excellence would be recognised as the goal. athletic or intellectual or spiritual excellence would be the goal. this does not mean the weak are to be de

UNLEASHING THE BEAST

consider that darkness also resides in the other human beings around you. if you can transmit some of that excitement and potential for awareness into others not only will you have made the world a more darkly resplendent place to live, but you will have opened up the world around you for more exciting potentials for your own growth. uncle setnakt hopes you have a pleasant d hunleashing the beast aleister crowley, tantra and sex magic in late victorian england hugh urban ohio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi wha

fter more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret- michel foucaultii aleister crowley stands out as one of those remarkably enigmatic characters who has had a tremendous impact on contemporary new religious movements, esotericism and occultism, even as he has been almost entirely ignored by academic scholarship. known in the popular press of as "the wickedest man in the world" and proclaiming himself the "great beast 666" crowley was the object of intense media sca

on..this is a culture based on the questioning of one's own definition 'am i sexed? what sex am i..liberation has left everyone in an undefined state..this is why there's so much love-making."cxxi after all, as crowley seems to have asked himself in the end, what is there left to do after every forbidden desire has been indulged and every taboo transgressed? endnotes i crowley, the confessions of aleister crowley: an autohagiography, ed. john symonds (new york: hill and wang, 1969, 767 -170- iiiantoine faivre and jacob needleman's volume modern esoteric spirituality (new york: crossroad, 1992) makes no reference to crowley; faivre makes very brief reference to crowley in his access to western esotericism (albany: suny, 1994, 91, 94, 97, 106. wouter hanegraaff's, new age religion and wester

ossroad, 1992) makes no reference to crowley; faivre makes very brief reference to crowley in his access to western esotericism (albany: suny, 1994, 91, 94, 97, 106. wouter hanegraaff's, new age religion and western culture: esotericism in the mirror of secular thought (albany: suny, 1998) makes only brief passing reference to crowley. among the few serious treatments of crowley are martin booth, aleister crowley: selected poems (london: crucible, 1986, stoddard martin, orthodox heresy: the rise of "magic" as religion and its relation to literature (hampshire: macmillan press, 1989, ronald hutton, triumph of the moon: a history of modern pagan witchcraft (oxford: oxford university prsss, 2000, chapter 10; and more recently lawrence sutin, do what thou wilt: a life of aleister crowley (new

of california press, forthcoming, ch. vii. xfoucault, the history of sexuality; cf. jeffrey weeks, sex, politics and society: the regulation of sexuality since 1800 (london: longon, 1981; mason, the making of victorian sexuality. xiicrowley, confessions, 75. xiii xiii quoted in sutin, do what thou wilt, 422. xiv"the king of depravity" john bull (march 10, 1923. xv leslie shepard, introduction to aleister crowley, the diary of a drug fiend (hyde park: university books, 1970, v. xvi sutin, do what thou wilt, pp. 4-5. martin similarly describes crowley as an expression of the late and post-victorian zeitgeist (orthodox heresy, 188) xvii colin wilson, the occult (new york: vintage books, 1973, 362. xixsymonds, introduction to the confessions, p. xxii. see crowley, the law is for all, 47ff. xx

188) xvii colin wilson, the occult (new york: vintage books, 1973, 362. xixsymonds, introduction to the confessions, p. xxii. see crowley, the law is for all, 47ff. xx sutin, do what thou wilt, 126. xxi shepard, foreword to diary of a drug fiend, i-ii. xxiiwilson, the occult, p. 373; cf. sutin, do what thou wilt, 405ff. xxiiigerald suster, the legacy of the beast: the life, work and influence of aleister crowley (york beach, me: weiser, 1989, 75. xxivsymonds, the beast 666 (london: pindar, 1997, 585. xxvsutin, do what thou wilt, 418. xxvii quoted in foucault, the history of sexuality, volume i, 157. xxviii foucault, the history of sexuality. volume i, 69. xxixas pamela thurschwell observes in her study of magic and science in the late nineteenth century "anxieties about the permeability a

limason, the making of victorian sexuality, 9-12. xliiedward carpenter, my days and dreams (london: g. allen& unwin, 1916, 321-22 -177- xlivcrowley, the law is for all, p. 42 "when you have proved that god is merely a name for the sex instinct, it appears to me not far to the perception that the sex instinct is god (crowley, quoted in israel regardie, the eye in the triangle: an interpretation of aleister crowley [st. paul, mn: llewellyn publications, 1970, 417. xlvon the charges of sex magic brought against the cathars and later the templars, see francis king, sexuality, magic and perversion (secacus: citadel, 1971, 170-71. xlvifranklin rosemont, foreward to john patrick deveney, paschal beverly randolph: a nineteenth century american spiritualist, rosicrucian and sex magician (albany: su

ng features of randolph s sexual magic is his insistence that both partners must have an active role and that both must achieve orgasm in order for the magic to successful: for the prayer to be effective the paroxysm of both is necessary [t]he woman's orgasms should coincide with man's emission, for only in this way will the magic be fulfilled (magia sexualis, 76-8. xlixjohn symonds, the magic of aleister crowley (london: frederick muller, 1958, 95; cf. peter r. koenig "the o.t.o. phenomenon" theosophical history 4, no.3 (1992: 92-8, and "theodor reuss as founder of esoteric orders" theosophical history 4, nos.6-7 (1993: 187-93. kellner claims to have been initiated by the arab fakir, soliman ben aifha and the indian yogis bhima sen pratap and sri mahatma agamya guru paramahamsa, from whom

WICCA WITCHCRAFT TODAY

different. they believe the power is within themselves and exudes from their bodies. it would be dissipated were it not for the circle cast, as previously remarked, to keep the power in, and not, as magicians usually use it, to keep the spirits out. a witch can and does move freely in and out of the circle when she wishes. the only man i can think of who could have invented the rites was the late aleister crowley. when i met him he was most interested to hear that i was a member, and said he had been inside when he was very young, but would not say whether he had rewritten anything or not. but the witch practices are entirely different in method from any kind of magic he wrote about, and he described very many kinds. there are indeed certain expressions and certain words used which smack o

d that they may have helped to make up some of the ritual which was a bit of fooling and which included pacts. but it is as true that there may have been butchers and bakers and candlestick-makers who might have done the same; that would not mean that all members of these trades concluded pacts with the devil. members of these clubs might have been interested in things phallic, as they interested aleister crowley fifty years ago. he belonged to the witch cult; he certainly knew about it and he may have had some hand in reconstructing rituals. if he did, he kept his oaths of secrecy and never gave a hint of it away in any of his many writings. in ancient times probably many magicians, amongst the scholars and learned men, before and during the fall of byzantium, came west and many may have

they do not use them' their writings forbid them to use blood or anything that can cause pain or fright, while admitting that freshly shed blood can give power, the actual words being 'power flashes forth from newly shed blood, but the use of an animal, for instance, is hateful and cruel' but a witch friend suggests to me that the use of blood drawn from your own body might be permitted. the late aleister crowley used occasionally to perform a ceremony, gashing his breast and using his blood, and it is quite possible some witches do this. all i can say is, i have no knowledge of its being done. the same witch, in answer to a suggestion by a member of the society for psychical research, said 'i doubt whether performing a series of magical experiments to observe the result for the sake of ps

er at a critical moment, it would be wrong or sinful to kill an animal for that purpose, and that they would not think of doing it. indeed at that time i did not myself see how it would fit in with our system of magic. lately, however, talking it over with someone, he pointed out to me that it was not at all necessary to kill anything; that one could draw blood from his own body and that the late aleister crowley, as mentioned above, occasionally performed a rite when he cut his own breast and made use of the blood. traditionally this aids materialisation in ceremonies of evocation. of course it is well known that in the great mystery of magic the magician is always the victim in a certain sense. now the people i know have never attempted materialisation; but mention of such practices does

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

um rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused up

; 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 suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focus

ng of the scepter is in reference to the illustration by elda isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of t

l, as being asmodeus has developed through hebraic times through daemonic appearance, confronting even solomon the mage. samael represents the earthly devil of the tarot, the demon of lust whom resides within each individual, the dark side from which all desire, positive or negative, manifest. the mysteries of samael as the devil of the tarot are within the tract 77, as commented on originally by aleister crowley. this focus point, known as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the concept of samael the black within qlippothic symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god

WORKING CEPHALOEDIUM VERSION 2

erefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto d

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high magical conjuration (this is especially true of the mechanics of enochian magick. the llewellyn high magick series has taken the place of the mage; the master magician who would teach the apprentice "magick" is simply making happen what one desires to happen as aleister crowley put it "the art, or science of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: sec

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