Michael Wynn's Occult Reference Library
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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rit of the corn through food and drink. this is the festival of the corn harvest, called lammas or loafmass, when on 1 august the first loaf is baked from the harvested wheat. it corresponds to the christian harvest festival when in some churches corn is still offered on the altar, but the concept of offering up the first fruits to the deities in return for abundance throughout the year is a very ancient one. the lammas loaf, made in the pagan tradition from the last sheaf of corn to be cut down, was regarded as sacred by very early agricultural societies onwards. before christian times, it was believed to contain the spirit of the corn; the barley fermented by the autumn equinox was the blood of the corn god, or the spirit of the crops, who in popular folk song was called john barleycorn

ALEE J BOOK OF AIWASS

cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your years. aiwass is a boy past puberty. avatars, saints and sinners they have, down through history, been called by various names; daemons, watchers, asuras, divas, archons (ancient ones, jinn (genies, nephilim (angels, shining ones, spirit guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room wit

nic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us, they choose the time and the place, unlike younger souls, but there are no virgin births or "immaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an incarnated daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when sh

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encourag

n opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the entry they earnestly desire into this world. l.k. barnes, on the other hand, has had no rest whatever from the signals and messages from the extraterrestrial intelligences that were the overseers and the guardians of the book's publication. he has been plagued by an unremitting chain of numerological events whi

l months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1

m 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 contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: m

mber 30, that bears the legend "ecce qui tollis peccata mundi- behold him who taketh away the sins of the world- and the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evid

hes. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not 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

ing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "ev

of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and are- certain persons and organisations that dared side with the vanquished, believing the ancient ones to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that the

e crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon

and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of

rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the dread doors of the azonei, the igigi, approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon, the race of man will smash the barrier and the ancient ones wi

mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encourag

n opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the entry they earnestly desire into this world. l.k. barnes, on the other hand, has had no rest whatever from the signals and messages from the extraterrestrial intelligences that were the overseers and the guardians of the book's publication. he has been plagued by an unremitting chain of numerological events whi

l months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1

e abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and th

ch closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ

nd fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by summoning the hordes of fiends i have made subject unto me, and so doing found ngaa, the god of the heathens, who breathes flame and roars like a thousand thunders. i have found fear. i have found the gate that leads to the outside, by which the ancient ones, who ever seek entrance to our world, keep eternal watch. i have smelled the vapours of that ancient one, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite pec

as able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral

time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into th

ueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, each of which may be used in their turn. they are approached by seven gates, each of which may be opened in their turn. they have seven colours, seven essences, and each a separate step on the ladder

ays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in ex

ALEISTER CROWLEY LIBER 777

he common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the so

lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god, and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the market place, i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, 433 and my children about me, so th

ALEISTER CROWLEY MEDITATION

tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at their own good pleasure, and as they may be needed, and drag their tails, that is to say those who follow out their holy commandment, to the ultimate goal. again we read: little miss muffett

ALEISTER CROWLEY SEPHER SEPHIROTH

r)b and the myhl) said: glet there be light! h rw) yhy myhl) rm)yw ten hr( journey *klhm 576 wands twlqm 577 the concealed of the concealed: a name of god most high (cf. 583) nyrm+d hrym+ 579 midnight (cf. 188) hlyl twcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermit #wrp stibium (a type of kohl *kwp 589 greenness, verdu

tyrb good pleasure, choice, decision, will *cpx chashmalim, brilliant ones: the angelic choir of chesed *mylm#x 989 feeding among the lilies (ct. 2:16, etc) myn#w#b h(wr 990 sections, members [of the body; fragments *myqrp the righteousness is the foundation of the world: the full title of yesod *mlw( dwsy qydc 992 the joy of the whole earth cr)h lk #w#m 993 a sweet smell *nwrpz 996 the most holy ancient one: a title of kether)#ydq )qyt( the will (i.r.q. 90; delight, favour, grace (i.z.q. 102 *nwcr 997 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h *nwyrp) 998) a verbal treaty nw#l tyrb 999 judges *my+p# 1000 thashraq: a qabalistic method of exegesis: gspelling qabalistically backward h (the last four letters of the

ALEISTER CROWLEY THE QABALAH

venly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathemati

ic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10=

ALEISTER CROWLEY THE SWORD OF SONG

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

ALEISTER CROWLEY EQ I 5

avenly manner" but inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as depending back from the number of unity than as a separate consideration therefrom; therefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are "the concealed of the concealed "the ancient of the ancient ones" the "most holy ancient one" etc. 76 i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher m

sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of th

light, motion concentrate. i found god dwelling. he drank my breath, absorbed my life in his, dispersed me, gave me death "aceldama" 1898 "the first house("i.e" the father's house) is so brilliant that you can't think; and there, too, is my lover (the son) and i (the soul) when we are one "the wake-world" 1907_ this is the state beyond the "reverent gaze state when it is said that "they" upon the ancient one of days, shall see his face" beyond which fancy lies the truth "pentecost" 1902 "to us the rites of eleusis should open the doors of heaven, and we shall enter in and see god face to face "eleusis" 1906 "ye also shall see god face to face" ib "they do lead one to the vision of god face to face" ib "initiates- men who have themselves seen god face to face, and lived" ib "the three ways

ALEISTER CROWLEY EQUINOX EQ I 3 2

ong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon

ALEISTER CROWLEY EQUINOX EQ I 6

lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the cakes are passed around as was the wine. hp refills cup and offers it to hps, inviting her to join them. when done relaxing and chatting, close the circle. notes many published sources. these include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l invocation to the horned god by the flame that burneth bright, o horned one! we call thy name into the night, o ancient one! thee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the goat foot god! by moonlit meadow, on dusky hill, where the haunted wood is hushed and still, come to the charm of the chanted prayer, as the moon bewitches the

, holly, ivy and mistletoe and therein is laid a balefire of nine woods: rowan, apple, elder, holly, pine, cedar, juniper, poplar and dogwood. the altar is decorated as is the cauldron and bears two red candles as well as an unlit red candle or torch for each covener present. there should be no other light except the altar candles and those about the circle. hp casts the circle, calling forth the ancient ones to bear witness. hp draws down the moon upon the hps and then lights the balefire. hp then moves to the north, before the altar, as the hps stands in the south with the coveners in a circle, alternately man and woman, about the cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he h

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

tion and love, in wise co-operation work with their brothers of a lesser grade, the three great lords we know. who aid these mighty lords who carry on their work, linking the lower with the higher? the brothers of logoic love in all their many grades. they stay within the final fifth till it absorbeth all the fourth. where mounts the ladder then? to the greatest lord of all, before whom e'en that ancient one bends in obeisance low; before whose throne of effulgent light angels of highest rank, masters and lords of uttermost compassion, prostrate themselves and humbly bend, awaiting the word to rise- 124- initiation, human and solar copyright 1998 lucis trust when sounds that word and what transpires when it echoes through the spheres? that word sounds not till all is done, until the lord o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lo

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ything is a manifestation of energy. there is nothing but energy, pouring through us, and working in us, and in it we are immersed. all forms are built of atoms, we are told, and atoms are units of energy. man, therefore, is himself energy, formed of energy units, living in a world similarly constituted and working with energy all the time. the fundamental law governing all meditation work is the ancient one formulated by the seers in india centuries ago, that "energy follows thought" from the realm of ideas (or of soul knowledge) energy pours through. the "public opinion" of the soul realm seeps little by little- 106- from intellect to intuition copyright 1998 lucis trust into the dense minds of men, and to it can be traced all the forward movements of the present time, all organization o

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

s and are consequently detrimental to world understanding, international good will and spiritual amity. there is no thinking man today in prominent position who does not in his highest moments appreciate the necessity for world peace, international order and religious understanding all leading in the last analysis to economic stability. the right order by which men will find that stability is the ancient one that certain fraternities have ever emphasised: unity, peace and plenty. they lead sequentially and automatically from one to the other. the major instrument today for the achievement of world unity is the new group of world servers. it is as yet only potential but, given opportunity, and the necessary means to go forward with its work, it can make real changes in the public consciousn

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

of a series of aramaic, greek or latin words. the fact that the majority of accepted commentators lived many hundreds of years ago seems to have given such words a totally unwarranted value. the words of a commentator or of an interpreter today are apparently of no value in comparison with those of ancient date; yet the modern commentator is probably more intelligent and better educated than the ancient one and has, also, the benefit of the many recognised translations and a precise science. we are suffering theologically from the ignorance of the past; it is a peculiar thing that an ancient commentator is supposed to carry greater weight than the modern, more educated and intelligent man. if the new testament is true in its presentation of the christ, if it is true in its repetition of h

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

heir influence. a study of the processes of death as the sign scorpio conditions them and the processes of death as we see them working out in the sign pisces would be of very real value. death through the influences of pluto and death through the influences of mars are widely different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatis

rone of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they were written in our archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same ancient writing in the following words. ancient one dies by drowning. such is the test. the waters envelop him and there is no escape. he drowns. the fires of passion are then quenched. the life of desire ceases its appeal and to the bottom of the lake he now descends. later, he re-ascends to earth where the white horse waits his coming. and this he mounts, proceeding towards the second death (that is, towards pisces. the reference here

AN INTRO TO STUDY OF THE KABALAH

f the divine portrait. divine anthropomorphism it may be, but an anthropomorphism so tenuous by means of its grandeur, that the human elements affording the bases of the analogy quite disappear in the heavenly man of their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conformation he is known; he is the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the j

BLAVATSKY H P ANTHROPOGENESIS

or larger cycles (miscell. essays, vol. i, pp. 106 and 108- up to the mahayuga or the famous cycle of 4,320,000 years* the hebrew word for "week" is seven; and any length of time divided by seven would have been a "week" in their day, even 49,000,000 years, as it is seven times seven millions. but their calculation is throughout septiform[[vol. 2, page] 625 the hairy symbol. of macroprosopus, the ancient one (sanat, an appellation of brahma, that in every one of his hairs is a "hidden fountain issuing from the concealed brain "and it shineth and goeth forth through that hair unto the hair of microprosopus, and from it (which is the manifest quaternary, the tetragrammaton) his brain is formed; and thence that brain goeth into thirty and two paths (or the triad and the duad, or again 432. an

truth" let us love it and aspire to it for its own sake, and not for the glory or benefit a minute portion of its revelation may confer on us. for who of us can presume to have the whole truth at his fingers' ends, even upon one minor teaching of occultism? our chief point in the present subject, however, was to show that the septenary doctrine, or division of the constitution of man, was a very ancient one, and was not invented by us. this has been successfully done, for we are supported in this, consciously and unconsciously, by a number of ancient, mediaeval, and modern writers. what the former said, was well said; what the latter repeated, was generally distorted. an instance: read the "pythagorean fragments" and compare the septenary man as given by the rev. g. oliver, the learned ma

BLAVATSKY H P COSMOGENESIS

querist, instead of the "solar system of worlds" as it should have been, then of course the answer was likely to be misunderstood. for the reply was "mars, etc, and four other planets of which astronomy knows nothing. neither a, b, nor yz are known nor can they be seen through physical means however perfected" this is plain (a) astronomy as yet knows nothing in reality of the planets, neither the ancient ones, nor those discovered in modern times (b) no companion planets from a to z, i.e, no upper globes of any chain in the solar system, can be seen* as to mars, mercury, and "the four other planets" they bear[[footnote(s* with the exception of course of all the planets which come fourth in number, as our earth, the moon, etc, etc. copies of all the letters ever received or sent, with the e

epend on accurate determination, and which require continuous observation; above all, those motions which depend on time, and which can only be accurately determined by centuries of observation. these motions, then, must be borrowed from a nation which has made such observations, and has behind it the labours of centuries. we conclude, therefore, that a new people will not borrow the epochs of an ancient one, without also borrowing from them the 'average motions' starting from this principle we shall find that the hindu epochs 1491 and 3102 could not have been derived from those of either ptolemy or ulug-beg" there remains the supposition that the hindus, comparing their observations in 1491 with those previously made by ulug-beg and ptolemy, used the intervals between these observations t

BLUE EQUINOX

bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

hrough food and drink [insert pic p264- this is the festival of the corn harvest, called lammas or loafmass, when on 1 august the first loaf is baked from the harvested wheat. it corresponds to the christian harvest festival when in some churches corn is still offered on the altar, but the concept of offering up the first fruits to the deities in return for abundance throughout the year is a very ancient one. the lammas loaf, made in the pagan tradition from the last sheaf of corn to be cut down, was regarded as sacred by very early agricultural societies onwards. before christian times, it was believed to contain the spirit of the corn; the barley fermented by the autumn equinox was the blood of the corn god, or the spirit of the crops, who in popular folk song was called john barleycorn

DEITUS

e application of the magician s magical will to the process of expansion of consciousness with the ultimate aim to remanifest as a god, when the magician can finally say, xem, deitus, or i am god. then a new aeon will begin, a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the a

ed as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, however, a great dichotomy between light and dark, god and beast. in order to assume our place as gods upon the earth, we must recognize the reality that we have already become gods

DEMONIC BIBLE

fer is the rise of man to his eventual destiny. the aeon of lucifer did not utterly destroy the aeon of set, but augmented it. set is the "dynamic" of the universe, the source consciousness which- through man- is creating god "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 once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth, as gods upon the earth. the aeon of l

a criminal. satanists are superior. the masses exist to serve. the life of one satanist is worth the lives of a hundred thousand men. concerning the rituals the demonic bible is written upon parchment made from human flesh in ink made from human blood in a strange alien script, the language of the daemons, dark gods from a time before the creation of man. this dark book contains the magic of the ancient ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grim

keys from the strange demonic language in which the demonic bible is written. when dee translated his keys from the demonic bible he named them the enochian keys. they are not, as is commonly believed, named for the enoch who "walked with god" but rather for enoch, the son of cain. cain was the first man to perform the rituals of the demonic bible and he murdered his brother as a sacrifice to the ancient ones. his son, enoch, was given to the serpent from birth. this demonic language revealed to dee during his scrying experiments is written in an ancient script which has been passed down for centuries by practitioners of the black arts (many of them unaware of its origins. this script has been called by various names, but is most commonly known today as the "theban script" or the "witch's

lled king, lord, emperor, your highness, your honor, etc. satan is a title which means literally adversary. lucifer is latin for light bearer. in hebrew, belial means wicked one. these names, and many of the others, are titles given to the dark god or dark goddess. the original and true name for the devil is that used by the ancient sumerians. in her original form, the devil is female. she is the ancient one, the serpent of chaos, tiamat, mother of the gods and the abominations of chaos. most of the names for the devil are titles of honor addressed to her. the devil is thought of as masculine in form because centuries of christian dogma converted the dark goddess/female serpent into a dark god/masculine dragon. while most of the names for the devil are simply titles, some are actual names

when i decided to rebegin the rituals of the demonic bible. you will, of course, have to write your own invocation, but this should serve as an example. thelema, xeper, deitus, i have willed to come into being as a god. this is the law of the aeon of lucifer. this is the law of the aeon. the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrat

econd name is marukka knows all things since the beginning of the world. knows all secrets, be they human or divine, and is very difficult to summon. the priest should not summon him unless he is clean of heart and spirit, for this spirit shall know his innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is barashakushu worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat

kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in the ground, or thrown into the water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi recon

water, but this power is aware. his word is mashshananna and his seal is this: the nineteenth name is zisi reconciler of enemies, silencer of arguments, between two people or between two nations, or even, it is said, between two worlds. the scent of peace is indeed sweet to this power, whose word is mashinnanna and whose seal is this: the twentieth name is suhrim seeks out the worshippers of the ancient ones wherever they may be. the priest who sends him on an errand does so at a terrible risk, for suhrim kills easily, and without thought. his word is mashshanergal and his seal: the twenty-first name is suhgurim as suhrim above, the foe who cannot be appeased. discovers the priest's enemies with ease, but must be cautioned not to slay them if the priest does not desire it. the word is mas

ith food for thirteen moons in one moon. a most noble power. his word is aggha and his seal: the twenty-seventh name is hegal as the power above, a master of the arts of farming and agriculture. bestows rich harvests. possesses the knowledge of the metals of the earth, and of the plough. his word is burdishu and his seal thus: the twenty-eighth name is sirsir the destroyer of tiamat, hated of the ancient ones, master over the serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the f

ramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient ones and where it might be found. his word is baldikhu and his seal is this: the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow i

the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow in wisdom. his word is zidur and his seal is thus: the forty-third name is irkingu this is the power that laid capture to the commander of the forces of the ancient ones, kingu mighty demon, that marduk might lay hold of him and, with its blood, create the race of men and seal the covenant. his word is barerimu and his seal is this: the forty-fourth name is kinma judge and lord of the gods, at whose name they quake in fear. that the gods may not err, this power was given to oversee their activities, should they be lawful and within the nature of the c

ke thee. absu, i summon thee. absu, i conjure thee. come forth, absu, and manifest thyself within this body, this temple which i have prepared. come forth, absu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, absu, and manifest thyself. come forth, absu, and manifest thyself (drink from chalice) invocation of the ancient one, tiamat i have performed the ritual of descent. i have descended to the realm of chaos. i have entered the realm of chaos. i approach the dragon of chaos, the ancient one. tiamat, ancient one, dragon of chaos, mother of all the gods and demons of hell. mother of all the abominations of chaos. most ancient goddess. most ancient serpent. goddess of darkness. serpent of old. tiamat, i inv

dragon of chaos, mother of all the gods and demons of hell. mother of all the abominations of chaos. most ancient goddess. most ancient serpent. goddess of darkness. serpent of old. tiamat, i invoke thee. tiamat, i summon thee. tiamat, i conjure thee. awake! arise! come forth and manifest thyself! come forth to receive this sacrifice that i give unto thee. come forth to receive this sacrifice. o ancient one, i give you my body, my mind, and my soul. o ancient one, i give you my flesh and my blood. o ancient one, i give you my body and my spirit. o ancient one, i give you my life and the lives of my daughters, n. and n. o ancient one, i give you my life and the lives of my children and my grandchildren, for all generations to come so that i and my descendents after me shall forever serve t

ul. o ancient one, i give you my flesh and my blood. o ancient one, i give you my body and my spirit. o ancient one, i give you my life and the lives of my daughters, n. and n. o ancient one, i give you my life and the lives of my children and my grandchildren, for all generations to come so that i and my descendents after me shall forever serve thee, shall forever serve the forces of darkness. o ancient one, i give you my seed, my progeny, and my family line, so that all those who come after me, who are of my flesh an my blood, shall serve thee, shall worship thee, shall glorify thee. o ancient one, all that i have in this world i give unto thee. and all that i shall ever receive i promise unto thee. i vow myself unto thee. i pledge myself unto thee. i commit myself unto thee. i do this o

flesh an my blood, shall serve thee, shall worship thee, shall glorify thee. o ancient one, all that i have in this world i give unto thee. and all that i shall ever receive i promise unto thee. i vow myself unto thee. i pledge myself unto thee. i commit myself unto thee. i do this of my own free will and volition, demanding nothing in return i place myself completely and totally in thy charge, o ancient one. i place myself completely and totally in thy charge. tiamat, most ancient goddess, i give myself as a sacrifice unto thee. for, it is you alone that i love. it is you alone that i desire. it is you alone that my heart longs for. it is you alone that i love with all my heart, mind, and soul. o ancient one, receive me as thy priest and thy servant. o tiamat, receive me as thy husband an

place myself completely and totally in thy charge. tiamat, most ancient goddess, i give myself as a sacrifice unto thee. for, it is you alone that i love. it is you alone that i desire. it is you alone that my heart longs for. it is you alone that i love with all my heart, mind, and soul. o ancient one, receive me as thy priest and thy servant. o tiamat, receive me as thy husband and thy lover. o ancient one, receive me as a sacrifice unto thee. o ancient one, receive me as a sacrifice unto thee. come forth, o ancient one, to receive this sacrifice [notes: absu is the male dragon. tiamat is the female dragon. in the realm of chaos they are as one. the sorcerer will give himself in marriage to tiamat. the sorceress will give herself in marriage to absu. in either case, the practitioner will

thee. o ancient one, receive me as a sacrifice unto thee. come forth, o ancient one, to receive this sacrifice [notes: absu is the male dragon. tiamat is the female dragon. in the realm of chaos they are as one. the sorcerer will give himself in marriage to tiamat. the sorceress will give herself in marriage to absu. in either case, the practitioner will attain union with the dragon of chaos, the ancient one] spirits of abomination once the magician has performed the ritual of descent and attained union with the dragon of chaos, he may wish to call some of the abominations of chaos. there are countless hordes of demons which dwell in chaos but a few are here listed. humwawa, the lord of abominations of the south winds, whose face is a mass of the entrails of the animals and men. his breath

ich established the aeon of lucifer. and i speak the word of a new aeon i speak the word deitus. by the power of the word deitus, the universe and everything within it is destroyed and a new universe is created. the word of the aeon is deitus for a man has become a god, man has become god. lucifer has risen, the dragon has awakened, the gates have been opened, the heavens have 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

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 once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth, as gods upon the earth. the aeon of l

upon the throne of the infernal empire as lord of the living and the dead. i have taken the dark goddess as my wife and as my lover. i have crossed the planetary spheres, the seven spheres above the earth, i have walked amonst the azonei, the unzoned ones, and the wanderers from the wastes. i have performed the ritual of descent. i have descended to the realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the earth i have become a dark god upon the earth. i have risen up waging war on the heavens and, by stealth, have conquered the heavens. i have sat upon the throne of all creation as lord of heaven, of earth, and of hell. i have sp

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

8) i am thy mediator, o osiris. i am [one] of the gods (9) born of nut, those who slay the foes of osiris (10) and hold for him in bondage the fiend sebau. i am thy mediator, o horus (11) i have fought for thee, i have put to flight the enemy for thy name's sake. i am thoth, who have made (12) osiris victorious over his enemies on the day of weighing of words in the (13) great house of the mighty ancient one in annu.[4] i am tetteti,[5] the son of tetteti; i was (14) conceived in tattu, i was born in (15) tattu.[6] i am with those who weep and with the women who bewail (16) osiris in the double land) of rechtet;[7] and i make osiris to be victorious over his enemies (17) ra commanded thoth to make osiris victorious over his enemies; and that which was (18) bidden for me thoth did. i am pla

3) watcher is shabu; the name of the herald is teb-hra-keha-kheft.[2] saith osiris, the scribe ani, triumphant [when he cometh to this arit: i have brought unto thee the bones of thy jaws in re-stau, i have brought thee thy backbone in annu (7) gathering together all thy members there (8) i have driven back apep for thee. i have poured water upon the wounds; i have made a path among you. i am the ancient one among the gods. i have[3] made the offering of osiris, who hath triumphed with victory, gathering his bones and bringing together all his limbs" vignette vi: the sixth arit, guarded by three gods; the first with the head of a jackal, and the second and third the head of a dog. the first holds an ear of corn, and each of the others a knife. text (i) the sixth arit (2) the name of the do

ace, triumphant, saith "ra riseth (2) in his horizon, and the company of his gods follow after the god when he appeareth from his secret place, when he showeth strength and bringeth plate xxi. http//www.sacred-texts.com/egy/ebod/ebod28.htm (1 of 2 [8/10/2001 11:28:32 am] himself forth (3) from the eastern horizon of heaven at the word of the goddess nut. they rejoice at the journeyings of ra, the ancient one; the great one (4) rolleth along in his course. thy joints are knitted together,[3] o ra, within thy shrine. thou breathest the winds, thou drawest in the breezes (5) thou makest thy jaw-bones to cat in thy dwelling on the day when thou dost scent right and truth. thou turnest aside the godlike followers (6 [who] sail after the sacred boat, in order that they may return again unto the

or i am exalted upon my resting-place, nu (7) upon the place which is adjudged unto me. i am nu, and those who work evil shall not overthrow me. i am the eldest and the first-born son of matter; my (8) soul is the gods, who are the eternal souls. i am the creator of darkness who maketh his dwelling-place in the limits of the regions of heaven. i come, and my soul advanceth (9) over the way of the ancient ones. i cause darkness in the limits of the sky, and at my will i come unto the boundaries thereof i walk upon my feet, i am strong (10) to pass over the sky, and i fetter with bonds the darkness and the worm that hideth therein. i make my steps to advance unto the lord of the two hands) my soul (11) and the soul of my body are the ur i, and i live for p. 339 ever, the lord of years, and t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

one of swedenborg s writings, with a few slight alterations, and an extract such as it would be extremely difficult for anyone to carry in his memory. certainly mrs. everitt could never do it. one of mrs. everitt s spirit attendants is said to be a gentleman who had been a distinguished swedenborg minister. several other pieces of direct writing proved to be quotations from books, sometimes from ancient ones. once, in the presence of sir william crookes and edward william cox, the following quotation was given in direct writing: religentum esse oportet religiosum nefas. you will find the meaning in incerti autoris aprice aut. gell. after considerable search, the passage was found in autus gellius, book 4, canto 9 (gellius was a poet who lived in the reign of adrian in the second century)

rote a series of occult titles that became known for their erudition. possibly the most important book from his early writings is an encyclopedic outline of masonic, hermetic, qabalistic, and rosicrucian symbolical philosophy (1928) in which he attempted to correlate the teachings of various alternative occult traditions. in 1934, hall, who had harbored a dream of creating a school modeled on the ancient one headed by pythagoras, founded the philosophical research society, which he hoped would become a major center for the dissemination of ancient wisdom throughout north america. it became the home to a large library, including many rare texts, collected by hall. through the last 60 years of his life hall lectured and wrote widely, his texts ranging over the broad field of the occult and t

the mediums of modern communication, via the internet and fax machines. also in 1993, the network announced its merger with the institute of noetic science. membership numbers over 7,500 worldwide. address: 369-b third st #161, san rafael, ca 94901. website: http//www.intuition.org. sources: intuition network. http//www.intuition.org. march 24, 2000. invisibility the belief in invisibility is an ancient one in religion, folklore, and superstition. the soul or vital principle in human beings could not be established visibly, and after death was presumed to inhabit an invisible realm, also peopled by angelic and demonic entities not visible to normal human sight. even in modern times, the concept of the astral plane and of heaven and hell in some invisible dimension of space rather than a d

known authorship, written during the fourteenth century. it tells the story of king robert of sicily, who was beguiled by pride into sneering at a priest saying mass. an angel is sent by god to punish him, and transforms the king into the likeness of his own fool, sent out to lie with the dogs. king robert is allowed to resume his proper shape after a long and ignominious penance. the theme is an ancient one, with parallels in early buddhist and hindu tales. it was revived by the poet longfellow in one of his tales of a wayside inn. sources: baring-gould, s. curiosities of olden times. london: j. t. hayes, 1869. king s evil for centuries, the kings of england and france were credited with the ability to cure scrofula by touching the sufferer with their fingers, a healing by touch ritual kn

ependently adopted by richet for his own investigations. lutoslawski also founded a short-lived political party named the philaretes. he died on december 28, 1954, in krakow. sources: lutoslawski, wincenty. the knowledge of reality. n.p, 1930. pre-existence and reincarnation. n.p, 1928. the world of souls. n.p, 1924. lycanthropy the transformation of a human being into an animal. the belief is an ancient one. the term derives from the greek words lukos, a wolf, and anthropos, a man, but it is employed regarding a transformation into any animal shape. it is chiefly in those countries where wolves are numerous that we find such tales concerning them. but in india and some parts of asia, the tiger takes the place of the wolf. in russia and elsewhere it is the bear, and in africa the leopard

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

there are many intriguing accounts of successful alchemical operations with the philosophers stone, but most students of the field have surmised that the great work accomplished was a personal and spiritual transformation rather than any chemical miracle. the close association of ideas of the philosophers stone with the elixir of life reinforces this view. the idea of the philosophers stone is an ancient one. in egyptian alchemy, which seems one of the oldest, the idea of a black powder (the detritus or oxide of all metals mingled) is already found. the ancient chinese believed that gold was immortal and that when absorbed in the human body could bestow immortality, thus we find here ideas of the mystical value of gold again associated with the concept of the elixir of life. the art of chi

most recently fox has left the roman catholic church. sources: starhawk. dreaming in the dark. boston: beacon press, 1982. the spiral dance. san francisco: harper& row, 1979. truth or dare: encounters of power, authority, mystery. san francisco: harper& row, 1987. statues, moving the belief that images of gods, goddesses, and saints might become imbued with divine force and acquire movement is an ancient one, and such miracles have been reported of both christian and nonchristian images. in the 1980s, the belief was revived in ireland, where a statue of the virgin mary at ballinspittle, county cork, attracted nationwide interest after claims by many witnesses that they had seen it move. moving statues in ancient history many reports of miraculous statues in pagan times were undoubtedly fra

destructive purpose. webster s international dictio- valkhoff, marius encyclopedia of occultism& parapsychology. 5th ed. 1620 nary defines a vampire as a blood-sucking ghost or reanimated body of a dead person; a soul or re-animated body of a dead person believed to come from the grave and wander about by night sucking the blood of persons asleep, causing their death. the belief in vampires is an ancient one. it was found in ancient india, babylonia, greece, and for a time accepted by early christians. the conception of the vampire was common among slavonic peoples, especially in the balkan countries and in hungary, bohemia, moravia, and silesia. in these territories from 1730 to 1735, there was a claimed epidemic of vampirism, but it was by no means confined there. in russia and the ukrai

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

very individual soul in the galaxy. it works with every level of the spiritual hierarchy to ensure that all work effectively together. it maintains the galactic structure and interacts with other galactic federations. these are only a few of its many tasks, conducted with the assistance of innumerable smaller, dimensional councils. the oldest of these is the 9d nibiruan council, also known as the ancient ones and the pelegians. this council is headed by devin and his half-brother jehowah, members of the two royal houses of aln and avyon. in the human dimension the third the 3d nibiruan council (3dnc) began in kansas city, missouri, in january 1997, under the direction of channeler jelaila starr and associates terry spears and dermot kerin. a year and a half later, it relocated to los angel

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is

on where small face is turned toward vast +3' 8: h" 2: 2 2:e 8% face and therefore is not active in manifesting a universe.8 we find this condition further described: and when ze ir anafin looks back upon him (arikh anafin, all the inferiors are restored in order, and his countenance is extended and made more vast at that time. but not for all time is it vast like unto the countenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the gar

h (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are manifest. a concealed yod y, a manifest yod y. the concealed and manifest are balanced in weight. 23 the world of b riyah is rooted in the supernal sefirah wisdom

n of all mayic (illusory) possibilities. the world of b riyah is rooted in the supernal sefirah wisdom/east. in chapter two of the sifra detzniyutha, the heh h is equated with the nostrils of vast face, through which the cosmic breath rushes forth. 8# gate names on the composite tree( hvhy 61 6( b< a( f< 3% 0( 6 7 ;1 a 6 4( e 6! 1( 6( e 7" 5) 2" 2' 8: the breath of the hollow pillar (nose) of the ancient one unto small face. without the breath, it exists as not (al. in heh h, it is manifested (i.e. b riyah. the heh h above, the heh h below. as it is written, ahh adonai elohim(,yhla ynda hha. 28 and in chapter three of the sifra detzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. t

oint. this still centerpoint is the infinitesimally small point (smaller than the planck constant 2" 2' 8: 0 of 10-34cm) in sefirah crown/above, where the light of the endless enters the tzimtzum (contraction) and descends as the central column of the tree. if you could magnify this point and make it visible, you would see that it is not in fact a point, but rather a circle i.e. the wreath of the ancient one which adorns the superior yod. this is where the yod y is rooted in and emanates from the negatively existent roots. the two end points of the yod y are respectively the supernal sefiroth wisdom/east and understanding/north, the uppermost sources for the two side columns of the tree. hvhy and the nature of messianic appearance in all mystical traditions, the concept of messiah and mess

ar from time to time throughout human history to deliver fresh dispensations of the universal mystical spirituality at the root of all religions. another perspective regards such extraordinary souls as the rarest masters i.e. the friends or rasools of god who lead demonstrative lives and perfectly reflect the divine attributes. this second view also embraces the idea that the active aspect of the ancient one manifests, sustains, and dissolves the small face universe through the heads of the celestial messiah in the sefiroth of the inner court of the tree. and finally, there are those who reject both the ideas of a corporeal and a celestial messiah outright, regarding all name and form as illusory and only the negatively existent ayn as real. 4' 8: h" 2: 2 2:e 8% the reader should not find

ace. hence, we see that torah b reshith, the zohar, the sefer yetzirah, and the qur an all begin with words whose first letter is beyt.26 the station in the roots of the tree is also called the world of the yechidah (singularity. therefore, the secret of secrets is what men can neither know nor comprehend, nor can they apply their rules of science to it. 27 the head (rosh, sar) of above, the holy ancient one, mystery of all mysteries, head of all heads, the head which is not (al, a head which is in not (al, known as not (al; what is knowable in the head is not (al) connected with wisdom and not (al) connected with understanding. 28 figure 6.3 displays the generation of the torah emanating from the unmanifest singularity of yechidah. this diagram shows the ayn(]ya) projecting the unmanifest

FULL MOON RITUALS

her pouch she takes some earth from her travels, and sprinkles it upon the floor. standing upon the earth, she sprinkles some salt on the floor, mixing the salt with the earth. her mind fills with the fog of the early evening and smells of deers tongue and frankincense, the woods and the castle and the full moon. she sways back and forth to a music she hears and she sings this music to the north. ancient one of the north you who are earth she who is mother you who sleeps now the deep sleep of winter you who reminds us that we will all sleep and that we shall all awaken again. she who wraps us now in a cloak of cold yet warms us with the fires of the hearth from whom we come, and to whom we return come, ancient one of the north you who are earth she who is mother step lightly as the new fal

egin to rise as deer raised the circle. her heart pounded in time with boudica's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spira

nd him, contemplating the nature of elemental fire. rebirth, like the legendary phoenix who was reborn from its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and

mly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candle to sharon and waits for the call to the west..as typo steps back, sharon steps forward. from the altar she picks up the copper bowl. facing west and raising the candle and the bowl she invokes the guardian "o watcher of the west, ancient one most fearful and mysterious we welcome you to this circle bless and wash us with your presence" as she speaks, a fierce wind laced with sleet and icy rain blasts into the circle, causing robes to flap and twist and bodies to shiver with the sudden damp chill. with the water comes the cold smell of winter rain, then the sound of a soft voice-not sharon s-speaking "remember that i, too

udden damp chill. with the water comes the cold smell of winter rain, then the sound of a soft voice-not sharon s-speaking "remember that i, too, am the mother and that i too am necessary for all birth and rebirth" the wet wind shrieks and sighs and circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us this night and join with us as we celebrate both life and death. for without one there is no possibility of the other" sharon then returns to the altar, setting the bowl in its place. frost covers the outside of the bowl and the water inside is now frozen. after gently placing the castle candle between the tapers of our lady and lord, she steps back to her place in the circle

FULLER J F C SECRET WISDOM OF THE QABALAH

ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology ther

GILBERT THE MAGICAL MASON

the divine portrait. divine anthropomorphism it may be,butan anthro255 pomorphism so hazy by means of its unapproachable grandeur,thatthehumanelements affording the bases of the analogy quite disappear in the heavenlymanof their divine reveries.permitme to afford to you an example of one sublime deific dream.'inthis conformation he is known:heis the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones,andin his symbols he is knowable although he is unknowable. white are his garments,andhis appearance is as a face, vastandterrible in its vastness.upona throne of flaming brilliance is he seated, sothathe may direct its flashing rays. into forty thousand worlds the brightness of his skull is extended,andfromthelightofthis brightness thejustshall re

ris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the north, the type of night,and of darkness, in this also the idea is an ancient one.thethree great, though emblematic, lights compose a bright triangle, the three lesser lights an inferior or darker one, the two combined may be considered in a group as a six-pointed star, the hexapla, or seal of solomon, which was also a notable emblem in all the old initiations. this hexapla was a type of the number six, esteemed a. male number assigned by the kabbalists to micropros

GILBERT THE SORCERER AND HIS APPRENTICE

passages in the bible. this term 'ancieiit of days' is said, kabalistically, to refer to godbeforethe creation, anditsmeaning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occ

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, and no sooner had the' worp (fermenting beer) run through it, than dame gauden's doggie got up and spoke in a distinctly audible voice' i'k biin so old as bolimen gold, ilwerst dat heff ik min leder nicht truht, weun man 't bier dorch 'n eierdopp bruht' after saying which he disappeared, and no one has seen /ratt gauden or her dogs ever since (see suppl. this story is of a piece with many other ancient ones. in the first place, frau gauden resembles frau holda and berlita, who likewise travel in the' twelves/ who iu the same way get their vehicles repaired and requite the service with gold, and who finally quit the country (pp. 268, 274-6. then her name is that oifrau gaue,frau gode,frau wode (p. 252-3) who seems to have sprung out of a male divinity/ro woden (p. 156, a matter which is p

rmany than ovelgunnes, the name is often given to border taverns [krug=jug, alehouse, where you get as it were into anew country; thus you find a nobishrug on the frisian and saxon frontier in ostringien bailiwick, oldenburg, another between altona and hamburg; by kiel, by miinster, out of the way publichouses receive the name, which does not convey quite the bad sense of our hell, but rather the ancient one of death and the underworld 'he is na,nobs-kroge' means no more than he is dead. nobishrug is also used by hg. writers of the 16- 17th cent, usually for hell, devil's tavern, he being a hewe-wirt(-landlord 'in nobishrug faren' luther's table-talk, ed. 1571, 418 'the rich man's soul in nobishrug' fisch. garg. ss 'that he die not thus unshriven, and fare perchance to nobis-haus' eulensp

HANDBOOK OF EGYPTIAN MYTHOLOGY

of the god nefertem. the sweetly scented blue lotus (nymphea caerulea) grows in still water. its flower buds only rise above the water and open their petals when the sun is shining. this lotus is pollinated by beetles, which links it with khepri, the beetle god of dawn. the image of the first sunrise as a lotus emerging from the dark waters and opening to reveal its golden stamens seems to be an ancient one. from around the fourteenth century bce on, the newly risen sun could be pictured as a naked child sitting inside the lotus and holding one finger to his lips. in hymns intended to be sung at dawn, the sun god ra is the child of gold who issues from the lotus. ra was thought to age during the course of the day, so the infant god became an old man by sunset. in some accounts the lotus c

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

hambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast reality, ineffable and undimensioned, which surrounded him and strov

ead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to

raid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to be done. or perhaps the guide reserved his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause was ominous, but the radiations continued

uessed what they were and whence they came, and whom they served; and guessed, too, the price of their service. but he was still content, for at one mighty venture he was to learn all. damnation, he reflected, is but a word bandied about by those whose blindness leads them to condemn all who can see, even with a single eye. he wondered at the vast conceit of those who had babbled of the malignant ancient ones, as if they could pause from their everlasting dreams to wreack a wrath on mankind. as well, he might a mammoth pause to visit frantic vengeance on an angleworm. now the whole assemblage on the vaguely hexagonal' pillars was greeting him with a gesture of those oddly carven sceptres and radiating a message which he understood "we salute you, most ancient one, and you, ran-dolph carter

ammoth pause to visit frantic vengeance on an angleworm. now the whole assemblage on the vaguely hexagonal' pillars was greeting him with a gesture of those oddly carven sceptres and radiating a message which he understood "we salute you, most ancient one, and you, ran-dolph carter, whose daring has made you one of us" carter saw now that one of the pedestals was vacant, and a gesture of the most ancient one told him it was reserved for him. he saw also another pedestal, taller than the rest, and at the center of the oddly curved line- neither semicircle nor ellipse, parabola nor hyperbola- which they formed, this, he guessed, was the guide's own throne. moving and rising in a manner hardly definable, carter took his seat; and as he did so he saw that the guide had seated himself. graduall

e saw also another pedestal, taller than the rest, and at the center of the oddly curved line- neither semicircle nor ellipse, parabola nor hyperbola- which they formed, this, he guessed, was the guide's own throne. moving and rising in a manner hardly definable, carter took his seat; and as he did so he saw that the guide had seated himself. gradually and mistily it became apparent that the most ancient one was holding something- some object clutched in the outflung folds of his robe as if for the sight, or what answered for sight, of the cloaked companions. it was a large sphere, or apparent sphere, of some obscurely iridescent metal, and as the guide put it forward a low, pervasive half-impression of sound be-gan to rise and fall in intervals which seemed to be rhythmic even though they

it was made by those who knew much of the first gateway. but let me go on with my tale" at last, continued the swami, the swaying and the suggestion of chanting ceased, the lambent nimbuses around the now drooping and motionless heads faded, while the cloaked shapes slumped curiously on their pedestals. the quasi-sphere, however, continued to pulsate with inexplicable light. carter felt that the ancient ones were sleeping as they had been when he first saw them, and he wondered out of what cosmic dreams his coming had aroused them. slowly there filtered into his mind the truth that this strange chanting ritual had been one of instruction, and that the companions had been chanted by the most ancient one into a new and peculiar kind of sleep in order that their dreams might open the ultimat

deep sleep they were contemplating unplumbed vastnesses of utter and absolute oursideness, and that they were to accomplish that which his presence had demanded. the guide did not share this sleep, but seemed still to be giving instructions in some subtle, soundless way. evidently he was implanting images of those things which he wished the companions to dream: and carter knew that as each of the ancient ones pictured the prescribed thought, there would be born the nucleus of a manifestation visible to his earthly eyes. when the dreams of all the shapes had achieved a oneness, that manifestation would occur, and everything he required be materialized, through concentration. he had seen such things on earth- in india, where the combined, projected will of a circle of adepts can make a thoug

w it was to be passed, carter could not be certain; but a feeling of tense expectancy surged over him. he was conscious of having a kind of body, and of holding the fateful silver key in his hand. the masses of towering stone opposite him seemed to possess the evenness of a wall, toward the centre of which his eyes were irresistibly drawn. and then suddenly he felt the mental currents of the most ancient one cease to flow forth, for the first time carter realized how terrific utter silence, mental and physical, may be. the earlier moments had never failed to contain some perceptible rhythm, if only the faint, cryptical pulse of the earth's dimensional extension, but now the hush of the abyss seemed to fall upon everything. despite his intimations of body, he had no audible breath, and the

ad grown petrifiedly fixed and unpulsating. a potent nimbus, brighter than those which had played round the heads of the shapes, blazed frozenly over the shrouded skull of the terrible guide. a dizziness assailed carter, and his sense of lost orientation waxed a thousandfold. the strange lights seemed to hold the quality of the most impenetrable blacknesses heaped upon blacknesses while about the ancient ones, so close on their pseudo-hexagonal thrones, there hovered an air of the most stupefying remoteness. then he felt himself wafted into immeasurable depths, with waves of perfumed warmth lapping against his face. it was as if he floated in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw

al surface of the three-dimensioned earth. he realized that he had been using the silver key- moving it in accord with an unlearned and instinctive ritual closely akin to that which had opened the inner gate. that rose-drunken sea which lapped his cheeks was, he realized, no more or less than the adamantine mass of the solid wall yielding before his spell, and the vortex of thought with which the ancient ones had aided his spell. still guided by instinct and blind deter-mination, he floated forward- and through the ultimate gate. chapter four randolph carter's advance through the cyclopean bulk of masonry was like a dizzy precipitation through the measureless gulfs between the stars. from a great distance he felt triumphant, godlike surges of deadly sweetness, and after that the rustling o

n october 7, 1883, a little boy named randolph carter was leaving the snake den in the hushed evening light and running down the rocky slope, and through the twisted-boughed orchard toward his uncle christopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a third randolph carter, in the unknown and formless cosmic abyss beyond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which he knew were as much himself as the local manifestation now beyond t

ebulae know by an untranslatable sign- yet in a flash the carter-facet realized how slight and fractional all these conceptions are. and now the being was addressing the carter-facet in prodigious waves that smote and burned and thundered- a concentration of energy that blasted its recipient with well-nigh unendurable violence, and that paralleled in an unearthly rhythm the curious swaying of the ancient ones, and the flickering of the monstrous lights, in that baffling region beyond the first gate. it was as though suns and worlds and universes had converged upon one point whose very position in space they had conspired- to annihilate with an impact of resistless fury. but amidst the greater terror one lesser terror was diminished; for the searing waves appeared somehow to isolate the bey

plicates- to restore, as it were, a certain amount of the illusion of identity. after a time the hearer began to translate the waves into speech-forms known to him, and his sense of. horror and oppression waned. fright became pure awe, and what had seemed blasphemously abnormal seemed now only ineffably majestic "randolph carter" it seemed to say "my manifestations on your planet's extension, the ancient ones, have sent you as one who would lately have returned to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty towar

which men know only through guesses and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small wholeness reached by the first gate, where 'umr at-tawil dictates dreams to the ancient ones. though men hail it as reality, and band thoughts of its many-dimensioned original as unreality, it is in truth the very opposite. that which we call substance and reality is shadow and illusion, and that which we call shadow and illusion is substance and reality. time, the waves went on, is motionless, and without beginning or end. that it has motion and is the cause of change is an

ISIS UNVEILED

oasesses a far higber daim to antiquity than that of any at the brahmania] ddtiei of the vedat, wbidi they call aecular literature 'rte brthmanaa, tbey abov, came from other countries, and catabliabed their bercay on [the worabqi of) tbe already accepted pwvlar deitin. tbey conquered tbe land by tbe sword, aod succeeded in buii^ni truth, by buiming a theology of their own on the ruins of the more ancient one of buddha, which bad prevailed for ages, lley admit tbe divinity and spiritual> of some ot the vedlntic gods: but as in tbe case of the christian angel-hienrchy tbey bdieve that dl these ddtiea are greatly nibc^dinate, even to the incarnated buddbaa. they do not even acknowledge the creation c^ the physical univene. spiiitwally and itaitiuy it has ensted from all eternity, and thus it

KETAB E SIYAH

dark throne of mot. now she stood before the two monarchs, as but shadows, distinguished not from the darkness of the land but known to her only by some vague presence, intangible, invisible, yet perceived as if the very soul grew eyes by which those two archons might be seen. no more than shadows and whispers were mot and ereshkigal, ghostly, as was all their realm, and unreal. now, before those ancient one, did ishtar know fear when, passing amongst phantoms, she had known no terror even amidst the kingdom of despair. yet fear has long been our enemy, the shedim, who have stood against all 312 and remained unconquered by the greatest of the archons, undaunted. ishtar conquered fear and bowed, with mockery, before the king of death and petitioned him with these words "mot, infernal king

LAITMAN M THE KABBALAH EXPERIENCE

n of the system of creation. it is said: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31, 33. this means that every soul, every person must ultimately attain the complete sensation of the entire creation, and not just the small part we perceive with our five senses. g r a d ua l e vo l u t i o n q: how does the kabbalah relate to other cultures, including ancient ones? a: the kabbalah teaches about the upper world, the origin of everything in our world. the substance of our world is born from the lowest degree of the upper world. that substance is organized according to the four degrees of the upper world and is divided to the four levels: still, vegetative, animate, and speaking. the still substance was also divided to four levels: solid, liquid

LIBER 777

he common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile

LIBER AASH

cred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we

LIBER CORDIS CINCTI SERPENTE

bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows

LIBER CXX

hy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail! even as they cry: hail, o ptah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of the candidate, much di

LIBER LVII

enly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of the ancient ones. the .most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathema

e number nine is sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time an

LIBER LXVII THE SWORD OF SONG

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s from the mysteries of the apocalypse. from klauber's historiae biblicae veteris et novi testamenti. in the central foreground, st. john the divine is kneeling before the apparition of the alpha and omega standing in the midst of the seven lights and surrounded by an aureole of flames and smoke. in the heavens above the twenty-four elders with their harps and censers bow before the throne of the ancient one, from whose hand the lamb is taking the book sealed with seven seals. the seven spirit, of god, in the form of cups from which issue tongues of fire, surround the head of the ancient one, and the four beasts (the cherubim) kneel at the corners of his throne. in the upper left-hand corner are shown the seven angels bearing the trumpets and also the altar of god and the angel with the ce

idst thereof. from the throne of the lamb pours the great river of crystal, or living water, signifying the spiritual doctrine: upon all who discover and drink of its waters are conferred immortality. kneeling upon a high cliff, st. john gazes down upon the mystic city, the archetype of the perfect civilization yet to be. above the new jerusalem, in a great sunburst of glory, is the throne of the ancient one, which is the light of those who dwell in the matchless empire of the spirit. beyond the recognition of the uninitiated world is an everincreasing aggregation composed of the spiritual elect. though they walk the earth as ordinary mortals, they are of a world apart and through their ceaseless efforts the kingdom of god is being slowly but surely established upon earth. these illumined

MASTERING WITCHCRAFT

aloft. on stormy sabbats the tapers were and are still sometimes replaced by oil lamps or lanterns. the chain dance itself probably celebrates the transformation of the seasons, and its device is that of the pursuit of an animal by a predator. the season, represented by either the god or goddess, changes shape repeatedly in an attempt to avoid capture. this magical shape-shifting theme is a very ancient one, and it turns up in innumerable traditions- celtic, norse, greek, and even creeps into the arabian nights. sometimes the male is the pursuer, other times the female. the coven god or goddess orientation generally indicates whether the magister or the high priestess leads the dance. the traditional style seems to be the high priestess in the lead, with the summoner next followed by the

MICHAEL FORD WITCHMOON

ill is law ecstasy will come and my many elementals to my aid. so mote it be" perform banishing ritual opening "i charge thee with the earth of the great god pan! i charge thee with the earth from which belial walks! 56 56 i charge thee with the blood of hecate! creation is the birth of the morning, the clay of flesh formed through any desire of belief! lilith, send your children to my protection ancient ones, spirits of fire, earth, water and air come forth from thy aethyrs this knife wrought of earth, this athame is to be my magickal weapon. asmodeus, watcher of the circle and space beyond, i charge this athame with your essence, with my blood for i am a guardian of true tradition, whose witch blood speaks through me! amen" begin painting the athame according to your taste.you may wish t

MICHAEL WYNN THE SOUL TRAVELERS

re are more scientific traces of a beastly race who were destroyed by a large falling rock, and this race we call the dinosaurs. perhaps these monsters of the past aren t the bumbling creatures we take them for, but an intelligent and powerful race that ruled and desecrated the earth. one of the best retellings of this story can be found in the literary works of h.p. lovecraft, who used the terms ancient ones and elder gods to refer to the titans and angels, respectively. a fact related in his novels, and echoed by a few in the occult, is that the ancient ones are chained in darkness, and that there is a certain celestial radiation arriving from space that is utterly toxic to these titans. there is a day coming, however, when the rays of the stars will no longer be toxic to the old ones, a

MORALS AND DOGMA

believes, on the positive testimony of the prophet; and the mormon also can say_"i believe this, because it is impossible_ no faith, however absurd or degrading, has ever wanted these foundations, testimony, and the books. miracles, proven by unimpeachable testimony have been used as a foundation for faith, in every age; and the modern miracles are better authenticated, a hundred times, than the ancient ones. so that, after all, faith must flow out from some source within us, when the evidence of that which we are to believe is not presented to our senses, or it will in no case be the assurance of the truth of what is believed. the consciousness, or inhering and innate conviction, or the instinct divinely implanted, of the verity of things, is the highest possible evidence, if not the _on

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

occult book would be complete without information on how to win the love of another. for the female witch intent on seduction cast this love spell before coming into the presence of the man concerned. enter your witching circle. awaken your magic power. burn a black candle and think of the person to be spellbound. after a few minutes, gaze into candle flame and say: listen, o mighty and powerful ancient one, he whose appearance is that of a burning pillar of fire. ancient and powerful one, i require you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for

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

n the beginning of the portion of the torah read this week, isaac and rebecca pray for children: gisaac entreated g-d opposite his wife, because she was barren. h1 when g-d fs infinite light descends, it becomes manifest in atika, that is, in arich anpin [arich anpin extends throughout] the entire measure of atzilut; the other [partzufim] enclothe arich anpin [to various extents. atika means gthe ancient one h or gprimordial one. h the partzuf that develops from the inner dimension of keter is called atik yomin, but the term atika kadisha( gholy ancient one h) or just atika( gthe ancient one h) refers to the partzuf that develops from the outer dimension of keter, arich anpin. arich anpin is synonymous with the will. g-d fs will to manifest at any particular level is what is responsible fo

fourth gelement, h earth, is missing, indicating that this stage of development is not yet at that of concretization; only the three relatively abstract gelements h are present. to return to our topic: just as gthe hair on the head h.of arich anpin. gis like white wool, h14 so is the hair surrounding his yesod also white. this is alluded to by the white wool of sheep, for all the hair of the holy ancient one [arich anpin] is white. it was this wool that abel offered as a sacrifice, as our sages said. the gholy ancient one h is the term used in the book of daniel to refer to the vision identified in kabbalah as that of arich anpin. in contrast, the gwool h of z feir anpin is black as a raven.15 it is only the upper [i.e, facial] beard and head hair that turns white when he grows old. he the

se yesod produces [z feir anpin] fs intellect. as z feir anpin matures, he ascends in spiritual level and approaches arich anpin. arich anpin is called the ggrandfather h of z feir anpin, whose father and mother are, of course, abba and ima. but the lower [i.e, pubic] beard of z feir anpin always remains black, even in his old age, for [even then] it remains distant from the whiteness of the holy ancient one [arich anpin. gand from my flesh shall i behold g-d. h16 this verse is used here (and throughout kabbalistic literature) to mean that since the phenomena of our material world are derived from their spiritual antecedents, we can deduce things about the spiritual worlds by observing the material world (within given limits and parameters, of course. here, the physiological behavior of ou

they must receive a dose of higher consciousness from the partzuf above them, that of arich anpin. in a parallel passage in the arizal fs writings, the phrase gthe mazal of the beard of the atika kadisha h is used instead of gthe holy mazal of the beard of arich anpin. h although the term atik yomin refers specifically to the higher of the two partzufim of keter, the term atika kadisha( gthe holy ancient one h) is a general term for keter. the beard is seen in kabbalah as the seat of mercy or empathy (rachamim. kabbalistic works identify thirteen components of the beard (either tufts or parts of the face that are devoid of hair and thus outline the beard, corresponding to g-d fs thirteen attributes of mercy (exodus 34:6-7. indeed, arich anpin literally means gpatience h or gthe patient one

.e, the temptations of the world that threaten to subvert and derail the emotions from their proper, holy orientation. there is another difference between these two types of coupling. when they are above, at their [native] level, abba and ima exhibit what is called [in the zohar] gmanifestation of their faces h to 3,700,000 worlds, similar to what it says [about arich anpin: gthe face of the holy ancient one h.i.e, arich anpin. gshines to 3,700,000 worlds. h6 this phenomenon exists with regard to both types of coupling, the gcomplete h and the gincomplete. h the number 3,700,000 is 10,000 times 370. the significance of 370 has been discussed previously, and signifies the shining expression of good will. 10,000 is the ultimate inter-inclusion (the largest number for which hebrew possesses a

ious) fashion, behind the scenes, as it were. hence the importance of aligning the will with holiness rather than delusions of selfhood. 5 tikunei zohar, introduction (3b. 6 deuteronomy 27:15. the arizal on parashat ki tavo 791 for this reason there are thirteen words in this verse until and including the word gin hiding h; these correspond to the thirteen rectifications of the beard of the gholy ancient one h [arich anpin. the actual curse in this verse is exactly thirteen words. the number thirteen signifies the thirteen attributes of divine mercy, the expression of g-d fs good will and willingness to forgive sin. the bodily correlate of this mercy is the beard, which is seen as a way the head can be channeled down into the lower parts of the body directly. as we have explained previousl

RUBY TABLET OF SET

is a term applied loosely to a wide diversity of religions which exist in the modern western world, but did not exist prior to 1900 in their present form, and religions which are disavowed by the judeo-christian orthodoxies. when compared against the elements listed above for paganism, some differences and similarities are apparent. 1. the deities are more or less similar to what is known of the ancient ones, but within the various groups of neo-pagans, the deities seem to be selected in an eclectic manner. the conceptual framework is tempered by the adherent's education and cultural origin. a current example is santeria, originating from african roots, but diverse in its practice in this country. white, middle class santeria practitioners of catholic background view santeria differently

s of that which he is and is not; which he knows and knows not; which he does and does not; which he wills and wills not; which is ma'at and is not ma'at. the aspirant can be conscious of all this, but he must work for it. the elect who shall work toward xem must also know that alone the work cannot be completed. the elect must realize that the work shall require assistance from set and the other ancient ones, for xem is many-sided. in order to work with them, the elect must be constantly aware of themselves and consciously aware of set- as well as the old ones with whom they shall work. xem shall not otherwise be accomplished. to become and to maintain the new level of being while aspiring even higher is an enormous task, and to incorporate human weaknesses, imperfections, emotional insec

ings i do, even though they may not advertise them as i appear to (my underscore. i feel that the examples you provide to us are illustrative and therefore not just a case of advertising them. we can gain from such examples, as you have. by not advertising these things, i believe that i am not verbalizing them for what they are. when you "write and write" are you doing so from your form and as an ancient one? i speculate here, but i feel that some of our netersf may be a part of the "ancient ones" and thus far not all of the ancient ones essential to us have surfaced and initiated action yet. is actualizing xem, in part, activation of the ancient one inside of me? by rooting out the weaknesses spoken of earlier, i think we can effectively learn not to incorporate any further weaknesses. in

aat. granted i may come to know my self and become the initiate who is ready to. take the step that separates but does not divide" i then will know what that statement means? i do not yet know or remember, and maybe that is because "xem and the levels of being are ever unknown until attained" maybe i will separate myself from the human race, but not divide myself from my brothers and sisters, the ancient ones. i think i may at least be partially right. if i don't know yet, i think it's coming to me! key #2- comments and analysis the order and orders that xem has/will have must rest with and on those already initiated/being initiated into xem. xem may already have an order (structure) and orders (elements) because there are those who have actualized xem.i i speculate that the iv has done so

when i actually manifest (and that must mean for a duration) my dominant neter, i will at least know more of what i am to do. so concludes my speculation on that point. the initiate must also realize and strive to be conscious of the entities with whom he is and shall be working with. from key #1, anubis states: the elect must realize that the work shall require assistance from set and the other ancient ones for xem is many sided. initiation into xem can be likened to a school of metaphysical evolution in that an initiate must seek and be given guidance from those who already know how.cc as you stated in your comments on key #4 "anubis literally leads the initiate" so, although it is divine evolution of the self, guidance is required to ensure results. after the priest/priestess has estab

ancient elements to polarize and empower this place with their dynamic balance. we call them forth in the images of the great magi of europe. from the south we call the magus of force and fire, aleister crowley. from the east we call dr. john dee, the greatest of scholars and mathematicians. from the north we call faust, the self-created man on the eternal quest. from the west we call merlin, the ancient one who rides the dragon's breath [declaration (read by priest walter gallo in english; then by priest petri laakso and adepts nino waechter and vesa litti in finnish; then by setians sotiris vandis& eleni tzanou in greek; and then by adept tina ostertag in german] the temple of set is a diamond, composed of the myriad facets of its initiates. as we celebrate this european conclave, let us

it without recourse to a stagnant, dead order- comes now upon each initiate of the path of xem. we must have reference to know our own locations on the path at any given time, and this knowledge must evolve even as we ourselves evolve. we must "take the step that separates but does not divide, and this is the evolution of the self in concert (but not committee) with the evolution of other of the ancient ones represented within the temple of set. magister lewis also dealt with this topic during his analyses of the keys of xem. he quoted the challenge of leviathan..leviathan shall yield to none other than the final master of the universe..if thou would presume to realize what neither heaven nor hell may effect. set can not meet this challenge; satan can not meet this challenge; harwer can n

hbound body has become a link between the two universes we now encounter, so shall my will tear down the barriers which separate the past, the present, and the future! the gates are opened! through the passage within this most magical symbol, we move to touch the waiting ones. it is i, opener of the way, who calls to you, o brother set! hail prince of darkness. act again as our royal guide to the ancient ones who will make their way to the realm we now occupy [the black flame is ignited by oomam anubis(2] let the two lands be bridged! oh, majesty set- prince of darkness, within this chamber are gathered those whose will it is to remanifest your black flame, and i, the alxemist, offer challenge to all initiates: journey through these gates, and seek the truth of your endeavor! call to the n

re mine; and the depths of understanding in no- man. i shall be the man-god. i am the word of my soul, the fountain of eternal youth; the lad transformed in the philosopher's stone. away from myself i am naught in the void of chaos; child of pure darkness i am that i shall be. knowledge and power i am, i shall be the awaking of the god in the dream of eternity. i am the fool in the holy quest, an ancient one thrice great of the black earth. i am without parent or mortal lineage; i shall become the continuum of my love in ma'at most high. i am life; i shall be death; i shall become life in death. in xeper i am tehuti remanifest within the mysteries of xem; hear the words of my ba and let my ka come amongst you. may the great old ones come, to create through us in the day of be with us. i am

s- reconsecrate the order of anubis- my race is dying for lack of nurturing and utility of what already has been given by my high priest. to those that feel negative and hesitant and have fear or lack of confidence -beware: xem is in danger; you must become aware of what you are and know, what you are not and know not, what truth is and is not. the work to be done needs assistance from me and the ancient ones; xem is many-faceted and cannot be accomplished by one. you must be consciously aware of yourself and in constant atunement with me- so i may give further of my essence. will to work must become real- all energies must be to that end and no less. time passes swiftly now. turn magic in on yourself, and create change to your higher being. obliterate all prior concepts, fear, negative th

nd the sword. guard you well the temple. it has come again after millenia in darkness. i was hounded and cursed in my time by those who could not understand and therefore feared me and my knowledge. i wrote the words of the book of the law. the fool readeth this book of the law and its comment and he understandeth it not. but you of the elect who wear the pentagram of the great most hidden of the ancient ones of khem, you read and understand the hidden and splendid messages meant for you alone. i was one of you, but there was a flaw. i thought myself perfect. i was not, but i, in my way, was necessary. my aeon and my word was confused, but it served its purpose, as did those before and after me. we prepared the way for the elite: the elect: the setian. choose yourself your path in the dark

SABBATIC KABALA OF THE CROOKED PATH

cts, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiv

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

editation and chanting used in both hinduism and buddhism to bring rapid enlightenment. tibetan buddhism, also sometimes referred to as vajrayana, or vehicle of the thunderbolt, was introduced into tibet in the seventh century ce. by about 750 the first tibetan buddhist monastery had been built near lhasa. four major sects (religious divisions) of tibetan buddhism ultimately formed: nyingmapa, or ancient ones; kagyupa, or oral lineage; sakyapa, or grey earth; and gelukpa, or way of virtue. the dalai lama is a member of this last sect. the gelukpa originated in a fourteenth-century reform movement that sought to restore discipline in monastic life. the leader of the gelukpa is not the dalai lama but the ganden tripa, or holder of the throne of ganden. the tradition of the dalai lama began i

SIFRA DETZNIYUTHA

n. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is ado

, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the

ars right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and

e extended, and formed with his members, as it were, regenerative power. the kings that were nullified are here sustained, the judgments of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contai

. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their name adam. the form and person of adam was seated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifested and not manifested, the manifested is written in the letters. the not on its level is hidden in the letters, and he, the not, is settled in hy, the upper ones and the lower ones. and elohim said the earth will bring forth living-being according to its kind, cattle and every creeping thing.108 this is that which is written adam an

hvhy. at (ta) adonai ehyeh (hyha ynda)127 right and left into one united. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands o

aiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b reshith 2:7. 113 sefer yetzirah 2: twenty-two letters are the foundation. 114 the aramaic word vd means two. 115 torah b reshith 6:2. 116 joshua 2:1. 117 i kings 3:16. 118

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

ught proudly, in keeping with the indulgent philosophy of satanism. since that night i understood what it means to be a satanic witch, a woman who makes full use of her feminine wiles. throughout my life i would replay the words intoned during my baptism: the many footed walkers give you the strength, the power of red fang and claw, all the madly dancing demons fill you with the lost knowledge of ancient ones. small sorceress, the most natural and true magician, your tiny hands have the power to pull the living heavens down and from its shards build a monument to your own sweet indulgence. and with these others in the devil's fane, you will so cause the heads of men to reel and spin, you will fill them with desire. and so we dedicate your life to love, to passion, to indulgence, and to sat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ntrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order of service. according to contemporary reports of sabbat gatherings in the middle ages (c. 500 c. 1500, several hundred, and in some cases, several thousand, people attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the vi

THE KEY TO THE MYSTERIES

ll creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower, and that intelligence which is the source of life emanates from thyself; and beside thy knowledge all the wisest men are fools. thou art the knower, and the ancient of the ancient ones, and knowledge has ever fed from thee. thou art the knower, and thou hast learned thy knowledge from none, nor hast acquired it but from thyself. thou art the knower, and like a workman and an architect thou hast taken from thy knowledge a divine will, at an appointed time, to draw being from nothing; so that the light which falls from the eyes is drawn from its own centre without any

THE MAGICIAN S KABBALAH

esser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its turn demands temporary rulership. the edomite kings were seen by loria as sons of the mother, the pillar on the left hand, perfect severity, but had no foundation in the holy ancient one. they are the "empty lights" dispelled by the source of lights which is concealed within the mother. halevi states that the first origin of the concept of the klippoth lies in the kabbalistic model of the universe itself being composed of a series of shells. the first kernel is the light of ain soph, with the first shell being kether, enclosing ain soph. then kether becomes the kernel

THE NECRONOMICON SIMON VERSION

m 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 contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: m

mber 30, that bears the legend "ecce qui tollis peccata mundi- behold him who taketh away the sins of the world- and the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evid

hes. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not 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

ing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evi

of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and are- certain persons and organisations that dared side with the vanquished, believing the ancient ones to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that the

e crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon

and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of

rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the dread doors of the azonei, the igigi, approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon, the race of man will smash the barrier and the ancient ones wi

e abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and th

ch closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ

nd fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by summoning the hordes of fiends i have made subject unto me, and so doing found ngaa, the god of the heathens, who breathes flame and roars like a thousand thunders. i have found fear. i have found the gate that leads to the outside, by which the ancient ones, who ever seek entrance to our world, keep eternal watch. i have smelled the vapours of that ancient one, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite pec

as able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral

time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into th

ueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei and their attributes the gods of the stars are seven. they have seven seals, each of which may be used in their turn. they are approached by seven gates, each of which may be opened in their turn. they have seven colours, seven essences, and each a separate step on the ladder

ays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in ex

heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal hastily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as

te or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races

hown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until they have seen the signs of the mad god and felt the fury of the hellish queen. and against the ancient ones, there is only defence. only a madman, indeed, such as i am called, can hope to have power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnesse

power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse. the ancient one that had escaped into the inner world was forced back through the gate by a magician of great power, but only at a great loss to the villages and flocks of the island. many sheep were slain after an unnatural fashion, and many devoured, an many bedou rendered senseless; for the mind perceives what it is shown, but the sight of the ancient ones is a blasphemy to the ordinary senses of a

back to whence they came, and the normal spirit may return to its erstwhile neighbourhood. and there are all the allu, frightening dog-faced demons that are the messengers of the gods of prey, and that chew on the very bones of man. and there are many another, of which this is not the rightful place wherein they may be mentioned, save to warn the priest against the ambitious striving against the ancient ones of the outside, until mastery is acquired over the powers that reside within. only when adar has been obtained, may the priest consider himself a master of the planes of the spheres, and able to wrestle with the old gods. once death herself has been stared in the eye, can the priest then summon and control the denizens of death's darkly curtained halls. then can he hope to open the ga

of shammash, i ask thee, open! ia nergal-ya! ia zi annga kanpa! ia nnga! ia nngr-ya! ia! nngya! ia zi dingir neenya kanpa! ia kantalamakkya tarra! kanpa! the invocation of the marduk gate spirit of the great planet, remember! marduk, god of victory over the dark angels, remember! marduk, lord of all the lands, remember! marduk, son of enki, master of magicians, remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds, and of the spaces between, remember! first among the astral gods, hearken and remember! in the name of the covenant sworn between thee and the race of men i call to thee! hearken and remember! from the gate of the mighty nergal, the sphere of the

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

gley http//www.sacredspiral.com hail mother! hail mother, full of grace, your people live upon you. blessed are all men and women and blessed is your womb from which all life springs. hail mother! goddess of all, cradle us within your loving arms from birth to death and to rebirth. faeries of the earthen mounds. guardians of secrets dear. by your love commit me here. to teach the knowledge of the ancient ones. be ever at my side to light my way. to guide and teach me both night and day. eliza fegley http//www.sacredspiral.com elements spirit of nature, embrace me. body of mother, nourish me. water of oceans, cleanse me. fire of mind, strengthen me. air from north, guide me. eliza fegley http//www.sacredspiral.com hecate calling in those silences of the night, you hear my call. you feel the

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

tention. onward! let me run! thy steed, o moon! thy chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy

THE SECRET RITUALS OF THE OTO

siderations to be made concerning this word and this number, which may safely be left to the ardours of your research. this sun is in the midst of the 6 other letters of the word; and the general knowledge of correspondences which you have derived from the study of the books appointed for your instruction will at once show you that j is virgo the virgin moon a is the fool or antic, the antique or ancient one saturn h is the letter of aries the house of mars b is the letter of mercury v is the hierophant or pope, emblem of jupiter l is libra the house of venus such, my brother, are the letters taken singly. in combination we reach beyond the simple facts of nature to divine mysteries. iii first of all, consider the descending triangle. it reads ihv, the first three letters of the ineffable

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

f one of these are still extant at puzzuoli near naples, which the inhabitants call the temple of serapis: but the ornaments of grapes, vases &c. found among the ruins, prove it to have been of bacchus. serapis was indeed the same deity worshipped under another form, being equally a personification of the sun.2 the architecture is of the roman times; but the ground plan is probably that of a very ancient one, which this was made to replace; for it exactly resembles that of a celtic temple in zeeland, published in stukeley's itinerary.3 the ranges of square buildings which inclose it are not properly parts of the temple, but apartments of the priests, places for victims and sacred utensils, and chapels dedicated to subordinate deities introduced by a more complicated and corrupt worship, an

TYSON DONALD THE POWER OF THE WORD

tive. take up the ring from the altar and hold it high above the flame of the candle in both hands with the banner upon its bezel facing upward. speak the words: angels and spirits of god, bear thee witness. i hereby cleanse, consecrate, and baptize this ring of power, whose name is (speak the name of the angel inscribed within the hoop of the ring, in the service of the light. in the name of the ancient one (vibrate the four letters of the banner on the ring, who sits crowned in gold and robed in white raiment before the throne of god, i command the angel (speak the name of the angel on the ring) to enter and abide within this ring, to be obedient to the authority of (vibrate the banner on the ring, and to serve me faithfully and truly forever more, for i am the true messenger of the king

r over the altar the sigil of the banner on the ring. if it is an overt banner, you will make the invoking form of its sigil; if it is an occult banner, you will make the "banishing" form to invoke it. as you form each stroke of the sigil, vibrate the corresponding letter in the banner of the name. raise the ring high over the altar once again and speak these words to the ring: in the name of the ancient one (vibrate the banner on the ring, i name thee (speak the name of the angel on the ring. so let it be! submerge the ring completely in the dish of consecrated water. visualize a stream of vital energy rushing down from the infinite heights above the empowering the rings 115 altar to infuse itself with the metal of the ring. strongly will the angel to be present within the ring. after a f

owering the rings 115 altar to infuse itself with the metal of the ring. strongly will the angel to be present within the ring. after a few moments, remove the ring from the water and pat it dry on a clean cloth. kiss the bezel of the ring reverently and raise the ring on high over the altar in both hands. speak the words: all witness (name of the angel, lord of this ring, by the authority of the ancient one (name of the banner, who sits at the head (or foot, in the case of silver rings) of the throne of god. so let it be! wrap the ring carefully in a new piece of blue silk, white linen, or, if you can get nothing better, a sheet of clean, unused white paper, and set it back on the altar in its elemental quarter. walk three times around the altar, this time in a counterclockwise direction

er the altar, so that its focus terminates directly above the silver ring. start the spiral with your left arm held straight overhead above the altar. as you form this spiral, vibrate powerfully the hebrew letters of the fivefold name ihshvh("yod-hay-shin-vav-hay")a. s you complete the spiral, touch the ring and will the lunar light that fills you to flow into the ring, saying: in the name of the ancient one (vibrate the banner on the ring) i infuse this ring of power (name the angel of severity) with the cooling radiance of the moon. so let it be! use the same procedure to charge gold rings with solar light, but in the case of a gold ring, the spiral is made with the right index finger, and is a clockwise inward spiral. begin the clockwise inward spiral with the right hand high overhead

mpelled to attend by the authority of a name of power, and they have enough decency not to come to the circle merely to annoy and confuse us. when using the wings of the winds, we must command them by the authority of a higher spiritual power. since these are extremely potent angels who surround the throne of god itself, our choices are limited. we might command them by the twenty-four elders, or ancient ones, who sit in a circle around the throne. these are twenty-four old men with flowing white hair and white beards, clothed in white robes and wearing crowns of gold upon their heads. the names of these ancient ones are the twelve overt and twelve occult banners of tetragrammaton. in fact, they represent twenty-four countenances or aspects of the heavenly christ, or "anointed one (messiah

of wings. it is to assume the god-form of the messiah, who rules all the wings, and all the lesser angels as well. when we successfully take on the identity of the heavenly christ, we are able to command even the highest angel, metatron, who is the united active power of enthroned god, just as the wings are the individual active powers of god when he is differentiated into the twenty-four seated ancient ones. 150 tetragrammaton it might be observed in passing that, in magic, a seated figure signifies archetypal creative potential but not active manifesting energy. kings command fiom their thrones, but they have knights or "messengers (angels) to actually carry their orders out in the world. this is why the messiah, who commands all beings around his throne, is seated, and why the seated t

ght to left. in the lower corners of the paper, write the letters of the thummim (vh, also right to left. the result will be: i (upper right, first h (upper left, v (lower right, second h (lower left. hold the paper up close in front of the flame in both hands so that you can read your name by the light that shines through the paper. speak the words: once, i renounce my earthly name, 9 before the ancient ones who surround the throne of god, and they are: yod-hay-vav-hay, hay-vav-hay-yod, vav-hay-yod-hay, hay-yod-hay-vav. as you vibrate the four cardinal banners, visualize their invoking sigils upon the tetragram. this will help you remember them and make their vibrations stronger. visualize the sigils forming over the candle flame in blazing white light and moving to the band of the magic

ving to the band of the magic circle at their appropriate point of the compass. for example, the sigil of ihvh will move to the east-northeast. tear the paper carefully down the middle so that it forms two equal parts and place the piece on the right side over the piece on the left. hold these as before in front of the candle flame. speak the words: twice, i renounce my earthly name, 9 before the ancient ones who surround the throne of god. and their names are: yod-hay-hay-vav, hay-vav- yod-hay, vav-hay-hay-yod, hay-yod-vav-hay. visualize the sigils of these mutable banners as they are formed on the tetragram appearing in the air over the candle and moving to their appropriate position on the magic circle. turn the two pieces of paper clockwise ninety degrees and carefully tear them down t

the two pieces in your left hand. continue to hold them between both hands close in front of the candle flame. they must be torn in such a way that one letter of tetragrammaton is upon each of the four pieces of paper. if you have lettered and torn them correctly, the pieces will read ih- v-h from the top of the pile to the bottom. speak the words: thrice, i renounce my earthly name, 9 before the ancient ones who surround the throne of god. and their names are: yod-vav-hay-hay, hay-hay- yod-vav, vav-yod-hay-hay, hay-hay-vav-yod. visualize the sigils of these fixed banners forming in the air as you vibrate their letters and moving to their places on the magic circle. when you finish, the circle will have twelve sigils arranged around it. hold the four pieces of paper in your right hand over

ning flames" would seem to be the active powers that drive the vital breath through these articulating instruments, giving rise to words of power that command the wings of the winds. in a sense, the trumpets, which represent the voices of the elders and are all their power, create the wings from chaos by shaping them and giving them names. the wings only exist by virtue of the articulation of the ancient ones. similarly, the twentyfour elders, who are the notes of the trumpets, only exist by virtue of the invisible breath of god "you are become a building, such as is not, but in the mind of the all-powerful" here "building" signifies the names, or personal identities, of the ancient ones. in kelley's vision, these trumpets are "wreathedn with flowers. christ says of the "second of the firs

WHO ARE THE DRACONIANS

onto the ramp into the ship all of the grays became extremely frightened and seemed to "stand at attention" i think she likened it to "the admiral" coming onboard, such was the fear that was elicited amongst the grays by this reptilian("admiral on the deck) on another occasion she was taken to a reptilian underground base (that same species again) beneath death valley. she was brought before the "ancient one" my nickname for the reptilian chieftain that she met. this entity stood taller than the others of its species and actually wore an egyptian headress with a cobra snake motif on the front! i saw the sketch she drew. facsinating [note: could these reptilians be connected to the 'gizeh 'kamagol, or 'phoenix' empire below egypt that was reportedly deeply involved with the bavarians/nazi's

WICCA WITCHCRAFT TODAY

es him under her guidance, it having usually been arranged beforehand who should catch him. i was told that blood was sometimes used in the rites and curses were put on people, but my informant knew nothing of the rites, or of their leader, except that there was a high priestess called diana and that they use 'whiskey. the problem in investigating such a case is to find out whether the cult is an ancient one or whether it is of recent origin. in ireland the people are either strongly roman catholic or just as strongly protestant, and it is possible that someone may have invented a cult for fun, or in opposition to both religions. this, if it grew fairly strong, could not remain hidden for long, and then the churches would be likely to combine to crush it. if, on the other hand, it had an a

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

god, a belief a rmed axiomatically by kabbalists through the ages. insofar as torah is identical with god, it follows that the three divisions of scripture depict a triunity within the divine. in the beginning of the section from which the above citation is extracted, haver distinguishes between the upper three and lower seven aspects of the highest configuration of god, which is called atiq, the ancient one. in the upper three, designated (following zoharic jargon)202 the head-that-is-notknown, are fixed the temporal deportment everlastingly [hanhagat ha-zeman le-nishiyyut] since they rise to the secret of the primal anthropos [adam qadmon] in which there is a disclosure of the unity in truth [gilluy ha-yihud be-emet. in the place of atiq, we can locate the attributes of knowledge (yedi a

w a free gift (matanat hinnam) in the form of his forgiving all transgressions through the conduit of the attribute of whiteness [middat ha-lavan, which is the whiteness of the skull [loven shel ha-gulggolet. with this in mind we can better comprehend the interpretation of the verse your garments should be white in every moment (eccles 9:8: the nature of the moment can be fathomed from keter, the ancient one, coterminous with the infinite and yet renewed, albeit unremittingly, as that which has eternally been what is yet-tobecome; inasmuch as the supernal emanation is depicted as the attribute of whiteness or as the whiteness of the skull, it is incumbent that an individual s garment be white in every moment. in the zoharic passage cited earlier, the gender transformation of this process i

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