Michael Wynn's Occult Reference Library
ANGELIC

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s given for a very important reason, that reason being that no person should begin magical practices without some prior divination as to the cause, the effect, the surrounding circumstances and the nature of the working at hand. many times we think our thoughts are noble, when in fact we are being influenced by negative energy. the circle spread divination method was designed with the guidance of angelic beings to help one reach a state of understanding exactly who they are, what their motives are, what influences surround them, and what influences surround the situation. even if you believe your motives are honorable, in any magical workings that you may partake in the future it is always important to find out what is motivating the situation. be aware of the influences around you. many t

ho they are, what their motives are, what influences surround them, and what influences surround the situation. even if you believe your motives are honorable, in any magical workings that you may partake in the future it is always important to find out what is motivating the situation. be aware of the influences around you. many times these influences are unknown. they could be magical workings, angelic influences, qlippothic influences, negative sub-conscious influences. the source is not as important as understanding what influence they are placing on you. the second part of this divination method is to give the influence background as to the situation at hand. keep in mind that you are always separate from the situation. you are not the situation, though at times it may seem like you a

1 10 INITIATION CEREMONY

ement of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross

3 8 INITIATION CEREMONY

ne of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of god empeh arsel gaiol which are borne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further ma

4 7 INITIATION CEREMONY

blet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angle

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past

r restless children, and in adults brings acceptance of life as it is and the frailties of others. it is good for energising all forms of natural magick. rosewood mixes well with jasmine, neroli and geranium. sandalwood: sandalwood is an oil of passion and sensuality; it also heightens meditative abilities and increases spiritual awareness, offering a path to make contact with the higher self and angelic or spirit guides. it mixes well with many other oils, especially chamomile, lemon, patchouli and rosemary. tea tree: tea tree is an oil of healing, especially absent healing; it will remove blockages in energy, and banish negativity, replacing it with optimism and channelling restlessness into positive aspects of life. it mixes with sandalwood, but is usually best used alone. ylang-ylang:

preparation is important, although, as i have previously said, many of the words and actions in the best rituals remain spontaneous within the basic framework. you do not even need to belong to a coven to create beautiful rituals. indeed, practising alone, you will find that as you increase in confidence, the natural rhythm of the ritual cycle will amplify your own innate powers and you will feel angelic or devic forces joining with you as you walk around the circle and hear their voices mingling with your chants. you should not allow yourself to be overawed, as i have been in the past and still occasionally am, by books and practitioners who vaunt their knowledge of obscure magical phrases, measure their circles down to the last millimetre and insist that only their form of working is aut

ter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their ritual substances the day or the evening before the ceremony, at the right planetary or angelic hour for its purpose. but you do not need to do this- the days of apprentices and long hours devoted to a single ritual are gone and even the most complex ceremony need take no more than an hour, many much less. salt salt rituals are among the oldest forms of magick and salt can form the focus of magick for health and prosperity ceremonies as well as for psychic protection. the kind used i

n in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction in

th, you can melt your soap in a bowl or bucket and pour it down a drain. 12- planets and angels different days of the week and hours of the day and night are associated with specific energies and each particular time is ruled by a planet and an archangel. though these were primarily centred on ceremonial magick, they can also be used to give focus and potency to informal spells. the planetary and angelic hours can also be applied to the everyday sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are

choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are also strong connections between the planet and angel of the day, though angelic magick tends to be used, not surprisingly, for rituals with a more spiritual and ecological or global focus. as you discover particular combinations that work well, you can add them to your book of shadows. planetary magical days of the week though i have written primarily about the significance of the different days, i have also listed the effects of the planetary hours. the planets have

ets. you will need a calculator if you decide to use the exact planetary hours. you can calculate a week or even a month ahead if there is a period in which you intend to do a lot of magical work. in this way you can maximise the energies of specific hours and choose a good time for anything from asking for a rise at work to sorting out the budget with a reluctant partner. enter the planetary and angelic hours in your diary or the appropriate section in your book of shadows. these calculations can also keep bored children amused on rainy afternoons- just tell them stories about the angels and planets first. children also adapt quickly to angelic time- after all, it's far more fun if you change sad old bedtime into st michael's hour and have a bedtime story by the light of his golden candle

ABRAMELIN1

sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (

n the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced b

one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circumstance, as the mode of its development by the six moons preparation, which is unusual; while again, the thorough and complete classification of the demons with their of

r, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the

f the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of abra-melin has its basis in the qabalah. it is well to examine what is here meant. the qabalah itself is divided into many parts; the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the jewish sacred writings

ds, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that this system o

robable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what abraham is undertaking to teach 5 see appendix c, examples of angelic invocation introduction xiv lamech, is how to arrive at practical magical results; rather than the secret wisdom of the qabalah. it is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, of spiritual beings. i will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devi

ced to the miserable condition of automatic trance now practised, and which a really advanced occultist would be the first to condemn, as knowing its dangers. on the other hand, there seems to be a distinct similarity between cagliostro's method, and the system of oriental divination called the mendal, to which i have previously referred. introduction xxi (appendix c) examples of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celesti

ABRAMELIN2

ul and selfish practices; the great point in which is generally the forming of a pact with an evil spirit. because true characters represent the formulas of the currents of the hidden forces of nature and true ceremonies are the keys of bringing the same into action. 13 it seems again to me here that abraham the jew stretches the matter too far. it is perfectly and utterly true without doubt that angelic magic is higher than that form of talismanic magic which has its basis in the astrological positions of the heavenly bodies; and can therefore do more, and be also independent of astrological considerations, because the matter is relegated to a higher plane than this' and one wherein the laws of physical nature do not obtain. but certainly when working with the rays of the sun, we shall mo

th the other planets. also if working by the indian tatwas, we shall find it necessary to consider the position of the moon, the time in the day, and the course of the tatwa in the period of five gharis. of the sacred magic 112 course abraharn could not make the experiments of rabbin moses succeed if he substituted the laws of another plane for their own. 14 so it would be if he applied it to the angelic working; but equally it would be an error which, though not so great, would still entail failure, to apply laws exclusively of the angelic plane to those experiments which would mainly depend on the physical rays of the planets; though undoubtedly the angels of a planet govern its rays. but the angels of mars do not govern the rays of jupiter, nor those of the latter the rays of mars. 15 t

ar in human form without any deformity or tortuosity. 73 because some of the demonic forms are so terrible that the shock of their sight might cause a person of a nervous temperament to lose his reason. 74 i must again repeat that it is only evil and perverted symbols which come under this denunciation of abraham the jew; for nearly all pentacles and seals are the symbols and sigils of divine and angelic names. 75 i.e, of allegiance to you. 76 the four superior spirits and princes are: lucifer, leviathan, satan, and belial. 77 the eight sub-princes are: astaroth, magoth, asmodeus, beelzebuth; oriens, paimon, ariton, and amaymon. 78 by a very evident slip, chapitre ix. is written in the ms. instead of xix. 79 qui les asoumis atouttes ses creatures et avos pieds. 80 this whole paragraph is d

ABRAMELIN3

b h consists of b a squares from a square of c f squares. koneh means possessions. no. b i is a gnomon of j squares taken from a square of c f squares. cahil means gathered together. no. b j is a square of d g squares. ariton is one of the i sub-princes of the evil spirits. no. c a is a square of d g squares. orimel is evidently here used as the name of a spirit. oirin is a chaldaic word meaning angelic watchers over the kingdoms of the earth. orion may also come from this word. the sacred magick 169 the seventeenth chapter. o fly in the air and travel any whither( b) in a black cloud( c) in a white cloud( d) in the form of an eagle( f)*in the form of a crow (or raven( e) in the form of a vulture( g) in the form of a crane. c notes to chapter xvii (a) the symbols of this chapter are manif

it according unto his holy will. may god deign, say i, to grant unto such all temporal goods, and a good death in his holy kingdom! so may it be! end note. the above set of four squares evidently represent the symbols already referred to in the second book (chap. xx, and in the concluding pages of this third book; as being those to be placed on the head of the operator and of the child during the angelic invocation. the name uriel for the former, the name adam for the latter. but evidently, also, the squares of numbers above are intended as the reverse sides of the two lower ones. the latin word homo is the translation of adam in the sense of man. the squares of numbers are not of the ordinary magical class. 12 13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1 24 3

ADDTLS

all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on w

ines comprising the vertical shaft are called the linea dei patri, the linea dei filiique; while the cross bar is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into t

ding from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to invocation without the correct method of calling them, utilizing the calling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do

names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a tablet, thou shall add the letter e from the word exarp on the tablet of union. thus the archangelic names are now erzla, ezlar, elarz, earzl. the rule is that the first letter of the appropriate line of the tablet o

de because he is the heaviest of the seven and thus formeth a link between the wanderers and abiders. the following diagram shows how any lesser angle may be worked out using the above rules: diagram k: earth angle of water tablet one final set of attributions concerns the tablet of union, which is referred to m. it is employed, as before shown, in binding together the tablets, and in building up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in the element. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentac

alysis of the pyramids based on each square. what follows will have little meaning if the reader has not worked out these references and attributions for himself. the following diagram shows the letters of tetragrammaton attributed to the four enochian tablets in detail. the figures refer to the order of reading the hebrew letters, but must under no circumstances be confused with the order of the angelic names on the tablets, which always read from left to right. in the 4 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squ

tarot key for c is the chariot. the hebrew letter for c is j. the geomantic attribution is populus. the following is by s.r.m.d. briefly, regarding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following b is e pronounced ay. therefore, if b in an angelic name precedes another as in sobha, thou mayest pronounce it sobeh-hah. g may be g following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the

nning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum d

ADEPTUS MINOR INITIATION

at have gone before you. may it also be the reminder that you must never shed the blood of any of your brethren of the r.r et a.c. either by word, action or by the sword. finally, let the blood that pours forth from the wound be a reminder that should you ever turn against what you know to be is your true will, the brethren of the r.r. et a.c, the chiefs of the second order and the guardians both angelic and physical that guard the order, may all of your magical powers cease and may your blood be shed. do you understand, and do you agree to this most solemn pledge (chief places the cut upon the aspirant. chief "i now greet you with the grip of this grade (does this. 35 the fingers of the right hand are to form the letters l.v.x. the first and middle fingers are stretched to suggest the v

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ghtforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i think it was, and then the angel, foreseeing difficulty in the higher or remoter aethyrs, gave me this instruction. i was to recite a chapter from the q'uran: what the mohammedans call the 'chapter of the unity 'qol: hua allahu achad; a

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

inal ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word

erpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the urillia text and forming the very end of the received ms, is the second part of the testimony of the mad arab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral

ALEISTER CROWLEY LIBER 777

hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmam

[shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and e

musulman attribution of planets: g' t& p% s! s and b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attac

ALEISTER CROWLEY LIBER CHANOKH

ack cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. liber lxxxiv 15 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also enochian, as these angels claimed to be those which conversed with the patriarch enoch of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. the symbolic representation of the universe 16 v the thirt

trial tablets, thus 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand

3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley s south a

eset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six books as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. a reprint by red wheel/ weiser has been advertised for february, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms books are digested from dee s spirit diaries and together comprise bl sloane ms 3191 (the third was originally untitled, the title above was added by elias ashmole when he acquired the mss; it is also known as the book of supplications and invocations. typesets/ translations in james (1984; ty

rs of the 91 parts, some having many, some fewer, under their rule( per tota terra distributa sub 12 principibus angelis, 12 tribuum israel: quorum 12 aliqui plures, aliqui pauciores partes habent sub sua regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa, suggesting that the seven-letter names in this column are the names of the parts themselves rather than denoting discreet angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. theangels of the tribes are as follows: angel tribe quarter olpaged da

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

on) by crowley. this invocation is not a part of the original text, but comes to us from the greco-egyptian period of perhaps the 6th century. the goetia is itself a small portion of the "lemegeton" or "lesser key of solomon" this "preliminary evocation" is altered in liber samekh over that published in the "goetia> the conjurations given by dr. dee (vide equinox i, viii) are in a language called angelic, or enochian. its source has hitherto baffled research, but it is a language and not a jargon, for it possesses a structure of its own, and there are traces of grammar and syntax. however this may be, it "works. even the beginner finds that "things happen" when he uses it: and this is an advantage- or disadvantage- shared by no other type of language. the rest need skill. this needs pruden

are rarely lawful. there should be no bargain struck. magick is not a trade, and no hucksters need apply. master everything, but give generously to your servants, once they have unconditionally submitted. there is also the questions of alliances with various powers. these again are hardly ever allowable<spiritual beings, in whose ranks are not only angelic forces, but elementals, and even daemons, who have attained to such right understanding of the universe that they have banded themselves together with the object of becoming microcosms, and realize that their best means to this end is devotion to the service of the true interests of mankind. societies of spiritual forces, organized on these lines, dispose of enormous resources. the magicia

ALEISTER CROWLEY SEPHER SEPHIROTH

84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88

burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:1

sopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim mm(

z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305) cq

nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offeri

wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87) rwgs bhz of a memorial (see 964) nwrkz that goes on foot mylgr 284 crown, diadem: a title of malkuth hr( the small area of an enclosed garden hgwr( 286 high, lofty mwrm 287 a piece of the host (unleavened bread) nmwqyp) little

uin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)

living; further, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypc

ALEISTER CROWLEY THE QABALAH

other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes

epeatedly explained t.s. liber lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chash

hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and cleme

f antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation o

by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgy

ation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also

numbers from 1 upwared. the last of the magic numbers is the sum of the whole of the figures in the square, e.g. saturn 45.57 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a spirit or blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. 54 see the sepher yetzirah t.s. 55 in equinox i (2

ALEISTER CROWLEY EQ I 5

a contains nine, and produces them in succession thus- the number 2 or the duad. the name of the second sephira is chkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira comple

ted, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim

lso called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemen

hesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation

icroprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or re

on from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and, though less refined in substance, is still without matter. it is in this angelic world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is als

mbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square "e.g" saturn 45. the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. 105 mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a "spirit" or "blind force" fro example, mercury has az and dd (love) for 8, din and dni for 64, tirial for 260, and thpthrthrth for 2090. but in the earlier numbers this is not so well carried out. 136 is both ivphil, the intelligence of jupiter, and hsmal, the spirit. the "mystic numbers" of the sephiroth are

he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort of divine trap. the utterance of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a hatred shelleyan and thomsonian

ALEISTER CROWLEY EQ I 5

n the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning

ALEISTER CROWLEY EQUINOX EQ I 2 2

a mighty joy and glory encompassed me, and we became a great brown bird taking part in a mystic ceremony, the priest being the great man-lion; then again we rose and re-assumed human shape, but larger than before "now we saw standing before us a venerable, beautiful and kingly figure (tiphereth, holding a flaming sword of dazzling whiteness. this he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king "then i noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance "present

king, the vice-roy and representative of the higher will (because inspired thereby in his kingdom which is the man) then shall it happen that the higher will "i.e" the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature; and the man shall become what was said of enoch "and chanokh made himself to walk for ever close with the essence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force wh

his is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will, under the guidance of the reasoning faculty, and illuminated by the "higher will" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through his arcane wisdom the disposition and correspondences of the force of the microcosmus, selecting not a

ALEISTER CROWLEY EQUINOX EQ I 3 2

ter, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. this is the tomb of the postulant (note geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation o

he obtaining of communion with my own higher and divine genius (called the guardian angel) by means of the prescribed course: and that i will use any power so obtained unto the redemption of the universe. so help me the lord of the universe and mine own higher soul! let us now turn to "the obligation of the operation" i, p, in the presence of the lord of the universe, and of all powers divine and angelic, do spiritually bind myself, even as i am now physically bound unto the cross of suffering (1) to unite my consciousness with the divine, as i may be permitted and aided by the gods who live for ever, the aeons of infinite years, that, being lost in the limitless light, it may find itself: to the regeneration of the race, either of man or as the will of god shall be. and i submit myself ut

ALEISTER CROWLEY EQUINOX EQ I 3

rough the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it

n, which is, to its straight forward and rational use, that which the tricks of dislocation which some acrobats have taught themselves to perform are to sane gymnastics? for this reason i prefer to consider this abnormal condition of the spirit as a true "grace" as a magic mirror wherein man is invited to see himself at his best; that is to say, as that which he should be, and might be; a kind of angelic excitement; a rehabilitation of the most flattering type. a certain spiritualist school, largely represented in england and america, even considers supernatural phenomena, such as the apparition of phantoms, ghosts &c, as manifestations of the divine will, ever anxious to awaken in the spirit of man the memory of invisible truths. besides this charming and singular state, where all the for

balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar laying it thereon as before shown. he then passes to the east of the altar holding the sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on t

g let him aspire with his whole will towards his best and highest ideal of the divine. k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavouring to project the speaking conscious self to the place of the hierophant (in this case the throne of the east. then let him slowly mentally formulate before him the eidolon of a great angelic torch-bearer: standing before him as if to lead and light his way. l. following it, let the aspirant circumambulate and pass to the south, there let him halt and aspire with his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are burie

tion of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the diviner to form an idea of the probable action of "forces beyond the actual plane" by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying_ after due tests_ on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below the plane desired. q

forded thee by the angelic form. and know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. 164 t. the diviner then compares carefully the whole judgment and decisions arrived at with

ALEISTER CROWLEY EQUINOX EQ I 4

t a "double" formula for physical astral projection. first project with enterer sign; simulacrum answers with harpocrates sign.188 then as soon as enterer sign weakens change consciousness as for astral visions. after which attack body from simulacrum 181 p. at various times used the "invocation of the bornless one" as given in "the goetia; also the pentagram rituals in liber o. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of chokmah. 185 see plate vi "the kabbalah unveiled" s. l. mathers. 186 it is to be noted that this vision is of a fiery nature, and that it was experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temperance" in taro. 188 see liber o, the equinox, vol. i

ALEISTER CROWLEY EQUINOX EQ I 6

side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun acr

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

three worlds hold for him in the future naught, but only serve as a sphere for active service, wrought out in love towards the accomplishment of a purpose which has been hid during the ages in the heart of the self. that purpose, being now revealed, can be intelligently co-operated with, and thus matured. these profound revelations shine forth before the initiate in a triple manner: as a radiant angelic existence. this is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. the great solar angel, who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "watcher" who, through long cycles of incarnation, has poured himself out in sacrifice in or

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

and potencies which lie back of every form in nature and which give to each of them their essential distinguishing characteristics and qualities. for thousands of years all over the planet, the mystics and knowers have borne witness to experiences in subtler worlds where they have been brought into contact with forces and phenomena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great cloud of witnesses; they commune with the elder brothers of the race who work in other dimensions and who demonstrate powers about which ordinary human beings know nothing; they speak of a light and of a glory; of a direct knowledge of truth and of a world of phenomena which is uniform to the mystics of all races. that much of the testimony can be discarded o

ing here into itself "when a man's mind has lost touch with everything, then, and not till then, it comes in touch with god "in this inflowing grace there forthwith arises that light of the mind into which god is sending a ray of his unclouded splendour. in this powerful light a mortal is as far above his fellows as a live man is above his shadow on the wall "the man of the soul, transcending his angelic mode and guided by the intellect, pierces to the source whence flowed the soul. intellect itself is left outside with all named things. so the soul is merged into pure unity."16(128) thus, the great schools of intellectual meditation (devoid in the final stages of feeling and emotion) all lead to the same point. from the standpoint of buddhism, of hinduism, of sufism, and of christianity

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ancient writing in the masters' archives. it is said to date back to early atlantean times. the material on which the writing is found is so old and so frail that all that the masters themselves can touch and see is a precipitation made from it, the original being kept at shamballa. it runs thus, with certain deletions, which it is wiser not to insert "at the four corners of the square, the four angelic..are seen. orange they are, but veiled in rosy light. within each form the yellow flame is seen and round each form the blue "four words they utter forth, one for each human race, but not the sacred sound which bringeth forth the seventh. two words have died away, four sound today. one sounds in realms so high that man can enter not as man. thus are the seven words of man ringing around th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

centre. this thread dual in nature, like two golden cables intertwined passes from the heart and connects you, the personality, with the soul. 3. having achieved this alignment and withdrawing, and having thus related the three aspects of the personality, quietly realise three facts: a. that you are now face to face with your own soul, standing before the angel of the presence. b. that you, this angelic being, are essentially reality, manifesting through three aspects. c. that therefore separation does not exist. 4. then say with emphasis and understanding "having pervaded this world of the little manifested self with one fraction of my greater self, i remain, greater, wider, inclusive and therefore overshadowing all my daily living" ponder on this for five minutes- 342- discipleship in t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e directing agents of these forces that our planetary logos would achieve a- 368- the externalisation of the hierarchy copyright 1998 lucis trust certain goal so early in time and space as he has. 2. it involved a great expansion, numerically and in the consciousness of the hierarchy. this predicates a great influx of initiates and disciples and a tremendous inflow of what is esoterically called "angelic essence" from the deva kingdom, under the direction of certain great devas who have affiliated during the past two hundred years with the hierarchy. this again had not been expected so early. the result of this happening has been that the door of initiation through which mankind passes stands wider open (symbolically speaking) than ever before, and at the same time, the masters are passing

AN INTRO TO STUDY OF THE KABALAH

pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum of the doctr

ance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small

a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which

the universe, who govern in their courses all the heavenly bodies, and the evolutions of the dwellers on them: he is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, eloh

ARCHANGELIC FORCE ON THE PATHS

rchangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is known and practised at this day, arose from an operative guild and within the bosom of a development from certain london lodges which prior to the

BASIL VALENTINE TWELVE KEYS

hing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have been glorified, his body will become like the angelic body in this respect. if we carefully cultivate the life of our souls, we shall be sons and heirs of god, and shall be able to do that which now seems impossible. but this can be effected only by the drying up of all water, and the purging of heaven and earth and all men with fire twelve keys of basil valentine 51 of 95 eighth key neither human nor animal bodies can be multiplied or propag

BEHOLDERS OF NIGHT

e mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual father or mother, and to confirm responsibility and self-reliance by the individual themselves. that this is sometimes a lonely path is not a misstatement, but rather an angle of beauty of which we may seek comprehension of therein. what is often misunderstood is the intent of the left hand path. many view the

BLACK WITCHCRAFT

witchcraft from which i am an initiate of, i must write directly of experience and the vision which all initiates, past, present or secret, have brought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitio

who wandered east to the land of nod became essentially, according to the truth of the circle the first satanist and witch, whose children beget children and the blood line of the cunning were born. it is suggested in some jewish lore that the daughters of cain were the ones to seduce or copulate with the fallen angels, the watchers. it is beginning with the watchers that the balanced aspects of angelic and satanic magick are found it is the very atavistic depths in which this bloodline still rests deep within our psyche, along with the serpents and therion-atavisms within our flesh. the book of enoch, translated from the ethiopian by r.h. charles, in the 69th chapter, presents the names and therein sorcerous essence of the luciferian angels, who are the very foundation of the arte of mag

BLAVATSKY H P ANTHROPOGENESIS

wer principles and cement them with the spiritual monad- which could never dwell in such a form otherwise than in an absolutely latent state- two connecting principles are needed: manas and kama. this requires a living spiritual fire of the middle principle from the fifth and third states of pleroma. but this fire is the possession of the triangles, not of the (perfect) cubes, which symbolize the angelic beings* the former having from the first creation got hold of it and being said to have appropriated it for themselves, as in the allegory of prometheus. these are the active, and therefore- in heaven- no longer "pure" beings. they have become the independent and free intelligences, shown in every theogony as fighting for that independence and freedom, and hence- in the ordinary sense "reb

at the higher angels had broken, countless aeons before, through the "seven circles" and thus robbed them of the sacred fire[[vol. 2, page] 81 man, a god in animal form. which means in plain words, that they had assimilated during their past incarnations, in lower as well as in higher worlds, all the wisdom therefrom- the reflection of mahat in its various degrees of intensity. no entity, whether angelic or human, can reach the state of nirvana, or of absolute purity, except through aeons of suffering and the knowledge of evil as well as of good, as otherwise the latter remains incomprehensible. between man and the animal- whose monads (or jivas) are fundamentally identical- there is the impassable abyss of mentality and self-consciousness. what is human mind in its higher aspect, whence c

of peopling the world, narada- a son of brahma, the great rishi, and virtually a "kumara" if not so in name- interferes with, and twice frustrates daksha's aim, by persuading those sons to remain holy ascetics and eschew marriage. for this, daksha curses narada to be re-born as a man, as brahma had cursed him before for refusing to marry, and obtain progeny, saying "perish in thy present (deva or angelic) form and take up thy abode in the womb" i.e, become a man (vayu purana; harivamsa, 170. notwithstanding several conflicting versions of the same story, it is easy to see that narada belongs to that class of brahma's "first-born" who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. of all the vedic rishis, narada, as already shown, is the

to students and a query to the profane. that class of the "fire dhyanis" which we identify on undeniable grounds with the agnishwattas, is called in our school the "heart" of the dhyan-chohanic body; and it is said to have incarnated in the third race of men and made them perfect. the esoteric mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic heart and that of man, whose[[footnote(s* this was hinted at in isis unveiled, vol. i, p. xxxviii, though the full explanation could not then be given "the pitris are not the ancestors of the present living men, but those of the first human kind or adamic race; the spirits of human races, which, on the great scale of descending evolution, preceded our races of men, and were physically as w

atures in this part of his universe, and made him prince of the world, and of the power of the air. he was placed in an eden, which was both far anterior to the eden of genesis. and of an altogether different and more substantial character, resembling the new jerusalem. thus, satan being perfect in wisdom, and beauty, his vast empire is our earth, if not the whole solar system. certainly no other angelic power of greater or even equal dignity has been revealed to us. the archangel michael himself is quoted by jude as preserving towards the prince of darkness the respect due to a superior, however wicked he may be, until god has formally commanded his deposition" then we are informed that "satan was from the moment of his creation surrounded by the insignia of royalty: that he "awoke to con

is proved by his voluminous writings and frequent allusions and hints. yet eliphas, after having alluded to it a hundred times in his previous works, says in his latest "histoire de la magie" p. 220 "we protest with all our might against the sovereignty and the ubiquity of satan. we pretend neither to deny nor affirm here the tradition on the fall of the angels. but if so, then the prince of the angelic rebels can be at best the last and the most powerless among the condemned- now that he is separated from deity- which is the principle of every power" this is hazy and evasive enough; but see what hargrave jennings writes in his weird, staccato-like style "both saint michael and saint george are types. they are sainted personages, or dignified heroes, or powers apotheosized. they are each

advent have marked the close of creation; since creation, culminating in him, would at his death have entered on its decline (p. 289. this kabalistic view is here quoted, to show its perfect identity in spirit with the eastern doctrine. explain, or complete the teaching of the seven suns with the seven systems of planes of being, of which the "suns" are the central bodies, and you have the seven angelic planes[[footnote(s* this "central sun" of the occultists, which even science is obliged to accept astronomically, for it cannot deny the presence in sidereal space of a central body in the milky way, a point unseen and mysterious, the ever-hidden centre of attraction of our sun and system- this "sun" is viewed differently by the occultists of the east. while the western and jewish kabalist

were commanded to create" after the earth had been made ready by the lower and more material powers, and its three kingdoms fairly started on their way to be "fruitful and multiply" the higher powers, the archangels or dhyanis, were compelled by the evolutionary law to descend on earth, in order to construct the crown of its evolution- man. thus the "self-created[[footnote(s "new aspects of life* angelic, spiritual essences, immortal in their being because unconditioned in eternity; periodical and conditioned in their manvantaric manifestations[[vol. 2, page] 243 man, the pale shadow of god. and the "self-existent" projected their pale shadows; but group the third, the fire-angels, rebelled and refused to join their fellow devas. hindu exotericism represents them all as yogins, whose piety

BLAVATSKY H P COSMOGENESIS

y manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation. the ah-hi (dhyan-chohans) are the collective hosts of spiritual beings- the angelic hosts of christianity, the elohim and "messengers" of the jews- who are the vehicle for the manifestation of the divine or universal thought and will. they are the intelligent forces that give to and enact in nature her "laws" while themselves acting according to laws imposed upon them in a similar manner by still higher powers; but they are not "the personifications" of the powers of natu

ower of affinity and sympathy, is shown allegorically as trying to bring the pure spirit, the ray inseparable from the one absolute, into union with the soul, the two constituting in man the monad, and in nature the first link between the ever unconditioned and the manifested "the first is now the second (world- of the lipikas- has reference to the same (b) the "army" at each angle is the host of angelic beings (dhyan-chohans) appointed to guide and watch over each respective region from the beginning to the end of manvantara. they are the "mystic watchers" of the christian kabalists and alchemists, and relate, symbolically as well as cosmogonically, to the numerical system of the universe. the numbers with which these celestial beings are connected are extremely difficult to explain, as e

v) declaring that it is precisely for that reason that "we curse the north-wind, and that during the ceremony of baptism we begin by turning towards the west (sidereal, to renounce the better him who inhabits it; after which we turn to the east" belief in the "four maharajahs- the regents of the four cardinal points- was universal and is now that of christians* who call them, after st. augustine "angelic virtues" and "spirits" when enumerated by themselves, and "devils" when named by pagans. but where is the difference between the pagans and the christians in this cause? following plato, aristotle explained that the term[[stoicheia] was understood only as meaning the incorporeal principles placed at each of the four great divisions of our cosmical world to supervise them. thus, no more tha

r cosmical world to supervise them. thus, no more than the christians did, do they adore and worship the elements and the cardinal (imaginary) points, but the "gods" that ruled these respectively. for the church there are two kinds of sidereal beings, the[[footnote(s* says the scholarly vossius, in his theol. cir. i. vii "though st. augustine has said that every visible thing in this world had an angelic virtue as an overseer near it, it is not individuals but entire species of things that must be understood, each such species having indeed its particular angel to watch it. he is at one in this with all the philosophers. for us these angels are spirits separated from the objects. whereas for the philosophers (pagan) they were gods" considering the ritual established by the roman catholic c

ning of course to fancy and afterthought, though all of them have an occult significance. the lipika (a description of whom is given in the commentary on stanza iv. no. 6) are the spirits of the universe, whereas the builders are only our own planetary deities. the former belong to the most occult portion of cosmogenesis, which cannot be given here. whether the adepts (even the highest) know this angelic order in the completeness of its triple degrees, or only the lower one connected with the records of our world, is something which the writer is unprepared to say, and she would incline rather to the latter supposition. of its highest grade one thing only is taught: the lipika are connected with karma- being its direct recorders[[footnote(s* the jews, save the kabalists, having no names fo

ed "pass not" for those who descend and ascend (as also for those) who, during the kalpa, are progressing toward the great day "be with us (b. thus were formed the arupa and the rupa (the formless world and the world of forms; from one light seven lights; from each of the seven seven times seven lights. the "wheels" watch the ring. the stanza proceeds with a minute classification of the orders of angelic hierarchy. from the group of four and seven emanates the "mind-born" group of ten, of twelve, of twenty-one, etc, all these divided again into sub-groups of septenaries, novenaries, duodecimals, and so on, until the mind is lost in this endless enumeration of celestial hosts and beings, each having its distinct task in the ruling of the visible kosmos during its existence (a) the esoteric

-exoteric kabala* but these contain the description of the mystic natures of the first group of dhyan chohans in the regimen ignis, the region and "rule (or government) of fire" which group is divided into three classes, synthesized by the first, which makes four or the "tetraktis (see comments on stanza vii. book i) if one studies the comments attentively he will find the same progression in the angelic natures, viz, from the passive down to the active, the last of these beings being as near to the ahamkara element (the region or plane wherein egoship or the feeling of i-am-ness is beginning to be defined) as the first ones are near to the undifferentiated essence. the former are arupa, incorporeal; the latter, rupa, corporeal. in volume ii. of isis (p. 183 et seq) the philosophical syste

umenal homogeneous elements- the spirits thereof. then follow the septenary groups or hosts. placed on parallel lines in a diagram with atoms, the natures of those beings would be seen to correspond in their downward scale of progression to composite elements in a mathematically identical manner, as to analogy. this refers, of course, only to diagrams made by the occultists; for were the scale of angelic beings to be placed on a parallel line with the scale of the chemical atoms of science- from the hypothetical helium down to uranium- they would of course be found to differ. for these have, as correspondents on the astral plane, only the four lowest orders- the higher three principles in the atom, or rather molecule or chemical element, being perceptible only to the initiated dangma's eye

BOOK T

each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the rig

letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, ple

f the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spi

n of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large wh

t of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands surmounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle in the other. with the sword he rules, with the sickle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observa

rm basis. powerful for good or evil. hb:mlkvth fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other

; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of hb:y (opposition, yet courage. therein rule the two great angels hb:mhshyh and hb:llhal of the schemhamphorash. xxiv. the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus: above and below them are the symbols

ols sun and virgo for the decan. over-careful in small things at the expense of great "penny wise and pound foolish: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of hb:h (skill: prudence: cunning. therein rule those mighty angels hb:akayh and hb:khthal. xxv. the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus and there are rosebuds on the branches as well as flowers. venus and virgo above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of hb:h (inheri

BOOK OF BLACK SERPENT

ne feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigil

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, perhaps we should take a look back at what it was the history of it. witches should be aware of their roots; aware of how and why the pe

erian witches, among others. it has been referred to quite incorrectly as 'the witches' runes (it is not runic at all, in fact) and as "the witches' alphabet. passing the river this was used almost exclusively by the ceremonial magicians, though occasionally you may find an individual witch using it on a talisman. egyptian heiroglyphs passing the river 178 i buckland's complete book of witchcraft angelic also known as "celestial, this is another alphabet used almost exclusively by ceremonial magicians. with phonetic spelling. that means, spelling a word the way that it sounds. the english language has a ridiculous number of words spelled nothing like the way they are pronounced. for example, bough (the limb of a tree, cough, through, though, thought. all have the ough spelling, yet all are

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past

r restless children, and in adults brings acceptance of life as it is and the frailties of others. it is good for energising all forms of natural magick. rosewood mixes well with jasmine, neroli and geranium. sandalwood: sandalwood is an oil of passion and sensuality; it also heightens meditative abilities and increases spiritual awareness, offering a path to make contact with the higher self and angelic or spirit guides. it mixes well with many other oils, especially chamomile, lemon, patchouli and rosemary. tea tree: tea tree is an oil of healing, especially absent healing; it will remove blockages in energy, and banish negativity, replacing it with optimism and channelling restlessness into positive aspects of life. it mixes with sandalwood, but is usually best used alone. ylang-ylang:

preparation is important, although, as i have previously said, many of the words and actions in the best rituals remain spontaneous within the basic framework. you do not even need to belong to a coven to create beautiful rituals. indeed, practising alone, you will find that as you increase in confidence, the natural rhythm of the ritual cycle will amplify your own innate powers and you will feel angelic or devic forces joining with you as you walk around the circle and hear their voices mingling with your chants. you should not allow yourself to be overawed, as i have been in the past and still occasionally am, by books and practitioners who vaunt their knowledge of obscure magical phrases, measure their circles down to the last millimetre and insist that only their form of working is aut

ter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their ritual substances the day or the evening before the ceremony, at the right planetary or angelic hour for its purpose. but you do not need to do this- the days of apprentices and long hours devoted to a single ritual are gone and even the most complex ceremony need take no more than an hour, many much less. salt salt rituals are among the oldest forms of magick and salt can form the focus of magick for health and prosperity ceremonies as well as for psychic protection. the kind used i

n in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction in

our soap in a bowl or bucket and pour it down a drain. 12- planets and angels [insert pic p226- different days of the week and hours of the day and night are associated with specific energies and each particular time is ruled by a planet and an archangel. though these were primarily centred on ceremonial magick, they can also be used to give focus and potency to informal spells. the planetary and angelic hours can also be applied to the everyday sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are

choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are also strong connections between the planet and angel of the day, though angelic magick tends to be used, not surprisingly, for rituals with a more spiritual and ecological or global focus. as you discover particular combinations that work well, you can add them to your book of shadows. planetary magical days of the week though i have written primarily about the significance of the different days, i have also listed the effects of the planetary hours. the planets have

ets. you will need a calculator if you decide to use the exact planetary hours. you can calculate a week or even a month ahead if there is a period in which you intend to do a lot of magical work. in this way you can maximise the energies of specific hours and choose a good time for anything from asking for a rise at work to sorting out the budget with a reluctant partner. enter the planetary and angelic hours in your diary or the appropriate section in your book of shadows. these calculations can also keep bored children amused on rainy afternoons- just tell them stories about the angels and planets first. children also adapt quickly to angelic time- after all, it's far more fun if you change sad old bedtime into st michael's hour and have a bedtime story by the light of his golden candle

CHAOS MAGICK AND LUCIFERISM

dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plan

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

hat black magic page 20 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 29\ a supernatural perspective truly interpenetrated the beliefs of many black believers, churchgoing christians or not. in the african american religious imagination there were a host of forces that intervened directly in human life and its affairs, including spirits, ghosts, and angelic personalities that were periodically summoned to assist human beings in their endeavors. the biblical god of jesus and moses was also the sovereign of the unseen world whose power was witnessed in "signs and wonders" on the earth. to many, it was all a matter of correctly perceiving the nature of things "the old folks c knows more about the signs that the lord uses to reveal his laws than

old. linked to the avid commercialism of contemporary spiritual merchandisers is the burgeoning enterprise of new age therapies that offer selfhealing, prosperity, and success to an upscale client base. scholars are only beginning to assess the meaning of these trends in america today. factors such as the growth of diasporic religions like santeria, as well as a current appreciation for miracles, angelic visitations, and life-after-death experiences in popular culture, may signal a new openness to forms and expressions of the supernatural in everyday life. or it might be that new varieties of magic serve to channel the atavistic desires of contemporary seekers for authentic "traditional" spiritual experiences.[2] african american magical spirituality retains strongly negative meanings as w

CHRONOLOGIA RORISPERGIUS

leif ericson explores north america. 1004-1007) al-majriti, author of picatrix, dies 1010 earliest european mention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they

state religion mongols are defeated for the first time in palestine (by muslims, in the battle of ain jalut. joachite date of the anticipated apocalypse. 1264 albertus magnus, bishop of regensburg, writes de mineralibus 1265-1321 dante alighieri 1266 b.john duns scotus, scottish scholastic philosopher and theologian. 1266 roger bacon opus maius. 1267 roger bacon opus tertium first who anticipates angelic pope. 1268 sefer hayyim("book of life")r. ezra. connects the golem with the influence of the planets- after 1269 sordello italian troubadour. 1270-1340 nicholas of lyra, franciscan exegete. the report that he was of jewish descent dates only from the fifteenth century. turned to rashi for biblical interpretation. 1270 thomas aquinas is sympathetic to the idea of alchemical transmution in h

th; first mention connecting freemasonry with rosicrucianism 'for what we do presage is not in grosse/ for we be brethren of the rosie crosse/ we have the mason word and second sight,/things for to come we can foretell aright' published 1638. 1631 arthur dee fasciculus chemicus in latin 1633-1690 knorr von rosenroth 1638 abrahan von franckenberg raphael. 1638-1710 johann georg gichtel founded the angelic brethren with connections to the group of jane leade, john pordage, aka the philadelphians. 1640-1728 isaac newton 1641 samuel hartlib macaria. 1642 third latin edition of sefer yetzirah, with hebrew translation commentary by rabbi abraham f. ben dior, amsterdam. included commentary by abraham ben david ha levy the younger (dior. titled "liber jesirah quie abrahamo patriarchae adscribitur

super 32 semitis sapientiae..translatus et notis illustratus a joanne stephano rittanhelio..amstekodami, 1642" 1644 latin version of the 1562 "sefer yetzirah" with a commentary by vorstius. 1645 theodor haak founds the invisible college. 1646 franckenberg's edition of clavis absconditorum by postel 1650 arthur dee fasciculus chemicus issued in english 1651 dr. john pordage founds philadelphians "angelic brethren" clavis apocaliptica, an analysis of the books of daniel and revelation in order to predict the date of the lord's return, determined as 1655- michael guhler. 1652 ashmole theatrum chemicum britannicum. english translation of fama and confessio edited by thomas vaughan, kircher's oedipus aegyptiacus published. another latin edition with commentary published by joanne stephano ritt

irah printed at salonica 1832 henry steel olcott, cofounder of the theosophical society, born 1833 kenneth robert henderson mackenzie born on 31 october 1833 april 17- march 20, 1913 john yarker 1836-1886 ramakrishna 1839 moreau de dammartin. traite sur 1'origine des caracteres alphabetiques 1840 the divine cabal containing the seventy two angels, with their offices and seals of the celestial and angelic sphera. translated from the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things as wine, salt wat

COVENANT OF SAMYAZA

a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by s

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

an outrage it would have been to charge 'our boys' with such offences when they were 'only fighting for their country. it is about time we realised that some of 'our boys' act just as horribly as those in germany and iraq. mind you, that would explode the nonsense we are supposed to accept that britain, america, and the west in general are on white chargers 'fighting for freedom' to the sound of angelic choirs. perhaps nothing demolishes this simplistic idea of 'free' world v tyranny more than hitler's genetic experiments in pursuit of a master race. ask most people about the master race mentality and they will point to adolf hitler and the nazis. but again, it is not as simple as that. the plan for a master race and the elimination of 'lesser' races did not begin and end in nazi germany

grips the consciousness of hundreds of millions of robot radicals all over the world. no wonder the global elite have had such a free ride thus far. the robot radical mindset is a telling mixture of naivety and arrogance and that is one heck of a combination! how ironic that the people who have done most to attack me for trying to make suppressed information available are those who claim in their angelic, politically-correct, lily-white sense of their own purity, that they stand for freedom from tyranny. the robot radicals are a tyranny and they are just too full of their own political perfection to realise it. and on the other 'extreme' you have the robot right, the same tyrannical thought pattern as the robot radicals, but wearing a different uniform. the robot radicals are convinced of

DAVID ICKE THE BIGGEST SECRET

to the abyss, and shut it, and sealed itover him, that he should deceive the nations no more.57in a dead sea scroll fragment translated by the hebrew scholar, robert eisenman,there is a description of a watcher called belial (bel, who is described as the prince ofdarkness and the king of evil. he is said to be terrifying in his appearance- like aserpent with a visage like a viper. one of the main angelic groups in hebrew lore is theseraphim or fiery serpents and the watchers are very much connected to thedescription of serpents. in the persian teachings they also talk of a being they describeas the old serpent having two feet, just as the book of enoch features walkingserpents. when you consider that the draco royal leadership is said to be up to 12 feettall and white skinned, indeed albin

DAVIDSON DAN SHAPE POWER

rted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was s

DEITUS

nly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by th

DEMONIC BIBLE

h it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series of 18 keys in what they claimed was the original angelic language and apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. j

nader. eikorok. sibolas. saris. sekabin. caromos. rosaran. sapason. notiser. flaxon. harombrub. megalosin. miliom. ilemlis. galak. androcos. maranton. caron. reginon. elerion. sermeot. irmenos. these be those of amaimon, viz. romeroc. ramison. scrilis. buriol. taralim. burasen. akesoli. erekia. illirikim. labisi. akoros. mames. glesi. vision. effrigis. apelki. dalep. dresop. hergotis. nilima. the angelic or demonic keys traditionally, there are nine orders of angels. the first and highest order is seraphim, the second is cherubim, the third is thrones, the fourth is dominions, the fifth is virtues, the sixth is powers, the seventh is principalities, the eighth is archangels, and the ninth is angels. these orders abide in the upper heavens (the lower heavens being the planetary spheres and

fourth is dominions, the fifth is virtues, the sixth is powers, the seventh is principalities, the eighth is archangels, and the ninth is angels. these orders abide in the upper heavens (the lower heavens being the planetary spheres and fixed constellations) within each order exists, both superior and inferior, spirits. the eighteen keys are calls to the superior and inferior spirits in the nine angelic orders. the first and second keys call the superior and inferior spirits in the order of angels; the third and fourth keys call the superior and inferior spirits in the order of archangels; the fifth and sixth keys call the superior and inferior spirits in the order of principalities; and so on. by reciting the keys you will be, in effect, waging war on the heavens and making these spirits

DIABOLUS

a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that grea

idered in the middle east to be the time of satan. 26 said "samael, the world has just been created, is this the time to rebel against god" the serpent went and said to the woman "is it true that you are commanded not to eat the fruit of this tree. midrash: pirqe r. eliezer. ch. 13 it is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation they both were separated, lilith going forth into the world of man and samael going his own way with his angels. it is suggested that samael has an entourage of seventy c

n. one must have a mind and individual consciousness to break from the natural order, thus darkness presents a gift of individuality it allows the fire within them is seen. yaltabaoth was able to create other spirits as well, such as belias, cain and others. saklas, as is one of his many names understood the leverage of power which came from within, and how to change his shape to be beautiful and angelic, that the other angels would hear his voice. yaltabaoth, who is known as lucifer, could speak unto them that they may hear him, and that blackened fire within could be sparked within them as well. as written in the apocryphon of john "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the mi

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

d no hope for the future. enchant: literally "to sing into" the act of casting a magickal spell, especially through the use of muttered, recited, or chanted words of power. enochian: a system of magick channeled by dr. john dee (q.v) advisor to queen elizabeth i of england, and his assistant, edward kelley. it was attributed to the jewish patriarch, enoch by them. sometimes this system is called "angelic" the system was further developed by the hermetic order of the golden dawn [g.d. enthusiasm: a word of greek origin, which initially meant "inspiration or possession by a god" in our context, an emotional interest which can lead to total absorption of attention in a subject and hence to some degree of "altered states of consciousness (q.v. esbat: a lesser gathering of witches for the purpo

DION FORTUNE MYSTICAL QABALA

are the "barbarous names of evocation" of mediaeval magic, not one letter of which may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the c

ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the sphere of the zodiac, the seven planets, and the elements taken together-ten in all. 19. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and th

e, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38

assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of t

sons, for whatever they may be in actual fact, they have been personalised, and thought-forms have been built up on the astral plane to represent them. these, being charged with force, are of the nature of artificial elementals; but the force with which they are charged being cosmic, they are much more than what we ordinarily imply when we speak of artificial elementals, and we assign them to the angelic kingdom and call them angels or archangels according to their grade. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. in practical occultism, these forms are built up with great care and the most elaborate attention to the details of the symbolism, and are used to evoke the

power assigned to each sephira -the god-name represents the most spiritual form of the force and is conceived of as representing the functiofliog of that force in the kingdom of atziluth, the highest of the follz kingdoms of the qabalists. mystical qabala page 71 13. the archangelic names represent the functioning of a force in briah, the kingdom of the higher mind, are the archetypal ideas. 14. angelic choirs correspond to the kingdom of or the astral plane, and the mundane chakras are representatives of each force in the kingdom of assiah- the material plane. 15. what i call in my tables the spiritual experience assigned to each sephirah is called by crowley the magical power- whereas this term may be rightly assigned to the twentytwo paths, it is misleading when applied to the sephirot

ires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above their normal; we can use our environment as a thrust-block; we can look for the potent

e, not going forth in his chariot to war, as is suggested by the magical image of geburah. the additional titles of chesed-majesty, love-bear out this concept of the benignant king, the father of his people; and the situation of chesed in the centre of the pillar of mercy further bears out the idea of stability and ordered and merciful law, governing for the good of the governed. the title of the angelic host associated with chesed-the chasmalim, or brilliant ones nhances the idea of the royal splendour of gedulah, which is an alternative title frequently used for chesed. the mundane chakra assigned to chesed- jupiter, the great benignity of astrology-confirms the whole chain of associations. 22. upon the microcosmic, or subjective, side we find that the virtue assigned to this sphere of e

DION FORTUNE PSYCHIC SELF DEFENSE

en written- the nature of the forces of intelligent and organised evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these

, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when

be. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed t

y of the magician himself being the channel. in my opinion they are one and all ineffectual; the only possible substitute for the magician himself being a trance medium. it is for this reason that ritual magic so often fails to come off. you cannot make custards without breaking eggs, and if you mean to be a magician you have got to "go the whole hog" when it is a question of bringing through the angelic aspect of a force, the matter is on a clear footing. to be the channel of such a force is a great privilege and is an initiation in itself. the operator has simply to eliminate from his nature all incom patibles and maintain his concentration without wavering. the worst that can happen is that he should fail to obtain his results. but when it comes to bringing through the demonic aspect of

gin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns, in which they formed liaisons with angelic lovers, who were supposed to be the souls of those who were drowned in the flood. we read in genesis and in the book of enoch that the sons of god mated with the daughters of men, and the demonic race was the result. the folk-lore of every country contains instances of the mating of humans with elementals, usually with disastrous consequences. classical literature is full of stories of the

ate of the blood, may cause a low form of psychism and put its victim in touch with evil astral conditions. science may call it delirium or hallucination, but the occultist calls it pathological psychism and can do a great deal to relieve it, either by closing down the psychic centres, or by excluding evil psychic influences from the environment of the patient so that the spirits he sees shall be angelic instead of demonic, and cause him happiness instead of distress. the psychic centres forced open by a diseased blood-stream perceive anything that comes within their range of vision. therefore let us ensure that nothing save what is pleasant shall come near them. we may not be able entirely to keep him off the astral, but at least we can ensure that his wanderings shall be in a safe and pl

DONALDTYSON CORONZON

t i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired cr

d in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to

shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken of in any other thing, neither to be talked of with mans imaginations" the enochian language is in this sense not only the i

english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (ai

ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the serp

aid to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels. fortunately, the matter is treated in detail in the apocryphal book of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the fi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he armies of heaven, and military terms are commonly quoted. it is mentioned in the bible that the angel host or army will fight god s cosmic battle. for example, an angel destroyed sennacherib s army encamped around jerusalem. they appeared to the shepards to announce the birth of jesus, and jesus will lead the armies of god in the final conflict at the end of time (revelation 19:14. the idea of angelic armies would come to the forefront during world war i in the myth of the angels of mons. as to the nature of angels, it is essentially the same as that of humans, for not only are understanding and will attributed to them, but they have been mistaken for humans when they appear, and seem capable of disobedience (hebrews 2:7, 16. the latter possibility is exhibited in its greatest extent by

scripture, angels and archangels; but the latter only occurs twice, namely, in jude, where michael is called an archangel, and in i thessalonians 4:16, where it is written: the lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of god. gabriel and michael are the only angels mentioned by name. the archangel michael appeared to daniel and will lead his angelic army against the people of god (revelation 12:7. the mention of michael by name occurs five times in scripture, and always in the character of a chief militant. in daniel, he is the champion of the jewish church against persia; in the revelation, he overcame the dragon; and in jude he is mentioned in a personal conflict with the devil about the body of moses. he is called by gabriel, micha

urch. gabriel first appeared as an angel to give daniel an interpretation of a dream (daniel 8:16.27) but earned his lasting fame as the one to announce both the birth of john the baptist to zachariah and the coming birth of jesus to the virgin mary (luke 1:11.38. developing notions about angels in the intertestimental period (the centuries just prior to the christian era) as the jewish notion of angelic orders developed, michael and gabriel were named as two of the seven archangels. the alleged prophecy of enoch states, michael, one of the holy angels who, presiding over human virtue, commands the nations. the same volume notes that raphael, presides over the spirits of men. and other angels who will become integral to western angelic and magical lore appear: uriel, who angel of north ame

saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness. dionysius, or st. denis, the supposed areopagite (sixth century c.e, describes three hierarchies of angels in nine choirs: seraphim, cherubim, thrones, dominions, principalities, powers, virtues, angels, and archangels. these were created by assembling various biblical passages (such a

enth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two above it; in the midst of all which, he says, is the son of god; no part of either is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, and describe his intimacy with the angelic world. the angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation. angelic realms in jewish thought jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. some, such as bechai and joshua, teach that every day ministering angels are created out of the river dinor, or fiery stream, and they sin

er dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning. this idea appears to be a misunderstanding of biblical intent.to be renewed or created in the scriptural sense is to be regenerated. thus, to be renewed every morning is to be kept in a regenerate state; the fiery stream is the baptism by fire or divine love. in later doctrine, the angelic hierarchies were understood in correspondence to the ten divine names. both christian and astrological elements eventually could be discerned in the presentation that reached its height in the teachings of the kabala. the following represents the angelic hierarchies answering to the ten divine names: 1. jehovah, attributed to god the father, being the pure and simple essence of the divinit

derived from dionysius areopagus, was made in the middle ages, which gave the prevalent division much of its symbolism. with it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by lucifer, was rendered familiar to society by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another leading belief, not so much interwoven with the popular theology, was that of angels intercourse with women, producing the race of giants. the idea derived from genesis 4:2, in the adoption of which the christian fathers followed the opinion of ancient jewish interpreters, philo-judaeus, and

al lore by the likes of flower a. newhouse, founder of christward ministry in escondido, california. in the late 1980s a significant revival of interest in angels occurred and a number of new books and reprints of old books began to appear. while many of these repeated traditional themes, the majority flowed out of the new age movement and concerned present contact and channeling of messages from angelic beings. a source more acceptable and familiar to many with a christian background than communication with spirits of the deceased. one interesting variation on the current interest in angels are the writings of artist leilah wendell, who has written a series of books concerning her communications with azrael, the angel of death, and who created a popular museum built around artistic repres

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

man history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevolent or wicked ends. the term red magic was also occasionally employed, as indicating a more exalted type of the art, but the designation is fanciful. white magic to a great extent concerned itself with the evocation of angelic forces and the spirits of the elements. the angelology of the catholic church was undoubtedly derived from the ancient faith of israel, which in turn was indebted to egypt and babylon. the alexandrian system of successive emanations from the eternal substance evolved a complex hierarchy of angels, all of whom appear to have been at the bidding of the magician who was in possession of the i

his interpretations were confined to lines in the forehead (coupled with astrology, his ideas were a forerunner of the physiognomy of j. k. lavater (1741.1801. metratton according to jewish rabbinical legend, the angel metratton is one of the agents by whom god the father works. he receives the pure and simple essence of the divinity and bestows the gift of life upon all. he dwells in one of the angelic hierarchies. metropolitan spiritual churches of christ the metropolitan spiritual churches of christ was a spiritualist church operating in the african american community in the united states. spiritualism moved into the black community in strength early in the twentieth century, but black people were not welcomed in many spiritualist congregations. as independent movements began to form a

l themes of judgment and damnation. few stories achieved this metaphysical terror so powerfully as robert louis stevenson s dr. jekyll and mr. hyde, in which the possibilities of evil inherent in all human beings are released from the kindly dr. jekyll in the shape of the demonic mr. hyde. stevenson also varied this theme in his short story markheim, where a debauched murderer is confronted by an angelic alter ego. mysterious creatures reported from isolated places, having an existence somewhere between myth and natural history, continue to fascinate and attract while playing on subconscious anxieties. the discovery by western scientists of the gorilla and the colocynth have given substantive hope to the idea that some of the legends of monsters may refer to actual survivors of ancient spe

oplatonism colored the thought of medieval mysticism and magic. plotinus, its founder, commenced the study of philosophy in alexandria at the age of 28. he early experienced an earnest desire to reach the truth concerning existence, and to that end made a deep study of the dialogues of plato and the metaphysics of aristotle. he practiced severe austerities and attempted to live what he called the angelic life, or the life of the disembodied in the body. he was greatly drawn to apollonius of tyana by reading his life by philostratus. the union of philosopher and priest in the character of apollonius fired the imagination of plotinus, and in his pythagorean teachings the young student discovered the elements of both orientalism and platonism, for both pythagoras and plato strove to escape th

ossible for almost anyone. a medium usually had a control, one or a few individual spirit entities who facilitated contact with the deceased relatives of the sitter(s. the channel usually contacted one or a few master teachers who regularly delivered philosophical discourses. the entities channeled, while usually the spirits of longdeceased individuals, could also be creatures from other planets, angelic beings, nature spirits, the channels own higher self, or even christ or god. the theosophical tradition had been built from the initial channelings of helena petrovna blavatsky from the masters or mahatmas. while little channeling activity took place in the post-blavatsky theosophical society, numerous splinter groups emerged around a new channel, sometimes referred to as a messenger. most

e tragic conclusion, as well as the louvier case (1642) in which the two chief victims found their end in life-long imprisonment and the stake. religious possession the widespread belief in and fear of magic and witchcraft produced some hallucinations. certain levels of religious ecstasy partake of the same character, the difference being that they involve possession by and contact with so-called angelic or good (i.e, socially approved) spirits. the sacred books of all nations teem with instances of this and history can also furnish examples. the many familiar cases of ecstatic visions and revelations in the torah may be cited, as well as those found in the legends of saints and martyrs, where they either appear as revelations from heaven or temptations of the devil. in the latter case, th

hich one sees a double of oneself (see also vardo. gr. again, while much astral travel is supposedly in the world of everyday life, one sometimes moves into regions of otherworldly beauty or depression, characterized by crookall as paradise condition (the finer area of earth) or hades condition (a kind of purgatorial area. here one sometimes encounters friends and relatives who have died, or even angelic or demonic beings. return to the physical body is often accompanied by violent loud repercussion effects. sometimes the transition to ouspensky, p(eter) d(emianovitch) encyclopedia of occultism& parapsychology. 5th ed. 1160 and from the physical body appears to be assisted by deliverers or spirit helpers, or even obstructed by hinderers. projection may be preceded by a cataleptic condition

guage. the speaking of a foreign language while in an altered state of consciousness is termed xenoglossia. documented cases of xenoglossia are quite rare. however, most people who speak in tongues speak sounds not translatable into any known language. in the bible, the words spoken are described as the words of men and of angels, and many have suggested that the unintelligible sounds were really angelic. these unintelligible vocalizations are referred to as glossolalia. with the popularization of pentecostalism in the last half of the twentieth century, research on the nature of glossolalia has been done. among the most useful was the work of linguist william samarin who studied a number of people who spoke in tongues and discovered that their vocalizations constituted a proto-language. t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

an newspapers printed accounts of landings of strange craft occupied by nonhuman crews of giants, dwarfs, or monsters presumed to be visiting extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage to preach a new cosmic gospel. in a secular context, ufo witnesses with no discernible occult orientation or metaphysical agenda have told fantastic tales of close encounters with incommunicative or taciturn humanoids. some witnesses even relate, under hypnosis or through conscious recall, traumatic episodes in which humanoids took them agains

via channeling (though van tassel s own method of communication seemed indistinguishable from channeling to most observers. the statement goes on, the ashtar of ashtar command is a real personality. a clone of the original ashtar, and is dangerous. a disobedient angel (wettlaufer, 2000. the name ashtar may owe its inspiration to a nineteenth-century work, oahspe, the 28 ashtar product of alleged angelic dictation to new york occultist john ballou newbrough. in this complex alternative history of earth and the universe, ashars are guardian angels who sail the cosmos in etheric ships. oahspe had a wide readership among devotees of the early contactee movement. see also: athena; contactees; korton; monka; portla; sananda; van tassel, george w. further reading alnor, william m, 1992. ufos in

ce s project blue book investigated a bizarre episode in which members of a rural kentucky family claimed to have spent a night besieged by floating, big-eared humanoid entities from a ufo. ce3s were different from the contact claims of george adamski, howard menger, george van tassel, and other 1950s contactees in some important ways. for one, the beings seldom looked much like the goldenhaired, angelic spacemen and spacewomen who figured in the contactees tales. for another, they had little if anything to say. communication, if any (and there seldom was, was brief, sometimes enigmatic, and always devoid of inspirational content. unlike contactees, ce3 witnesses fit the profile of witnesses to less exotic ufo phenomena; in other words, they were ordinary citizens without a background in o

long history in california going back to the 1930s as a kind of minor g u ru. when flying saucers rose to pro m i n e n c e in the late 1940s, adamski produced photographs of spaceships in the atmosphere and near the moon. on november 20, 1952, accompanied by six associates, including ge o r g e hunt williamson, he went out into the desert to meet a landed saucer and its pilot, a blondh a i red, angelic fig u re whom adamski would call orthon. adamski went on to write books, l e c t u re all over the world, and become the single most controversial saucer personality of the 1950s. though despised by conserva t i ve ufologists, who charged that his accounts of meetings with venusians, ma rtians, and sa t u r- 70 contactees nians amounted to bad science fiction, he was also widely re ve re d

r heat and light from it. this other-race l i ves in a pleasant, tropical climate. other fringe thinkers, notably h. spencer lewis and guy warren ballard, wrote that mount shasta in northern california is an entrance to the interior, where a colony of survivors from the lost continent lemuria live on. ballard claimed to have personally met super beings under the mountain, including golden-haired, angelic venusians such as those george adamski and later flying-saucer contactees would claim to know. ballard, his wife edna, and their son donald founded a popular theosophy-based (and fascist) movement around these experiences and doctrines. ballard died in 1939, but his organization, the i am still exists. in the 1940s the pages of the science-fiction pulps amazing stories and fantastic ad- 12

FAUST

ters. to look at them- the world s worst ill-abettorsye d call them welcome guests and prize them. they are the furies, no one will believe us. fair are they, well-made, friendly, young moreover; but if ye lend them ear, ye will discover how serpentlike such doves can wound and grieve us. malicious are they- true- and with effront ry, but now when each fool boasts his reputation, they too ask not angelic exaltation; they know they are the pests of town and country. the furies. alecto. what boots it? for to trust us ye ll not stickle, for each is young and fair, a coaxing kitten. if one among you by a girl is smitten, we shall not cease, his ears to scratch and tickle, until we dare to tell him, to his loathing, that for this man and that one she is primping, crooked in her back, all wit do

where in approaching flight spirit-life s hovering. the clouds are growing clear, i see a host draw near of blessed boys, freed from the stress of earth, circling, united! they taste the joys of spring in their new birth, therein delighted. let him at once begin perfected joy to win, with these united! the blessed boys. glad we re receiving now him as a chrysalis, thereby achieving now pledge of angelic bliss. loosen all earthly flakes that cling around him; fair and great now he wakes, divine life has crowned him. doctor marianus [in the highest, purest cell. here is the outlook free, the soul uplifting. women i yonder see, heavenward drifting, and glorious, midway seen, star-crowned, yet tender, heaven s own lofty queen! it is her splendour. enraptured. highest mistress of the world, le

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

of the week. 10 on the one hand, the sefer hashmoth is a book of divine names of fundamental importance to qabalistic meditation and magical/occult practices. as such, it is a valuable key that can help open locks guarding the mysteries that lay hidden in hebrew (and arabic) qabalistic books, and provides names of power by which one can light the entire tree. secondly, it is the primary source of angelic tree language, comprised of one series of tree-maps that allude to distinctly different paths of ascension through the planes of consciousness, and a second series that allude to different stations of perfected souls who have completed the ascension. it is said that adam gave the book to his son seth and it was then passed down the generational line to enoch son of yared. when enoch ascend

different degrees of vision. clear mirror denotes the consciousness of messiah. dull or cloudy mirror denotes the vision of prophets. one-twentieth cloudy mirror denotes" f" 2' 8: 4 the conscious dream state and one-sixtieth cloudy mirror the normal dream state) he assembled the sequence of names into a book as he was instructed, with one name on each page. the names are followed by the series of angelic tree language. the work of the chariot trust subsequently published sinatic hebrew, ezra hebrew, and english versions of the sefer hashmoth in 1971-72. most of the working and perfect forms of the tree of life that appeared in those books had never been seen before. the complete list of divine names contained in the work of the chariot edition is provided in appendix a. all of the various

the different ways the tree can be ascended. when the spiritual energy (called shekinah in hebrew and kundalini or chitshakti in sanskrit) awakens, it ascends the tree of life in various ways, expanding and moving the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the c

ew letters, relatively few are aware of their function and nature within the context of the qabalah. as mentioned earlier, the most ancient and prolific source regarding the mystical nature of the individual hebrew letters is the sefer yetzirah. in the sefer hashmoth (book of the names, the letters are seen most prominently as the formulaic components of divine names and within the context of the angelic tree language, but no further elaboration is given about them. in the sefer yetzirah, on the other hand, the individual letters are introduced in their role as the infrastructure connecting the ten sefiroth. they are identified according to type i.e. mother, double, simple, how they correlate to various aspects of the human body and to nature, and how they relate to one another. most conte

who inhabit one side are in active conflict with those on the other. the central column, balancing the two, remains unaffected by such conflict and those who dwell there are essentially invisible to the beings on either side. unlike the central column, the columns of the right and left have gatekeepers who strictly enforce standards that must be met to progress further. in the sefer hashmoth, the angelic tree language follows the listing of the divine names. the angelic tree language is an assortment of different working and perfect trees of life. the names for the sefiroth in the sefer hashmoth are generally the same as those given them by the zohar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis ascend

a the way of the angels of elohim in the right column, and generally preempts them from repositioning into the central column. white magicians use the name hvhy and other power names to invoke powerful angels and to manifest and use creative powers. most orthodox religious jews also cultivate love, righteousness, and levitical purity to be able to ascend the column of the right and attain virtual angelic states, mostly in the lower heavens. however, unlike white magicians, they do not generally desire or seek to wield creative or healing powers. the ascension of the column of the right can be very slow, as the amassment of purity and merit required to pass through the gates involves considerable time, often lifetimes. the way of the angels of destruction (see figure 4.1) is also called the

t face in sefirah crown/above. allah: the principal name of small face in islam. anahata chakra: the thoracic center on the chakric tree, portrayed as a lotus with six petals. corresponds to sefirah beauty/last on the qabalistic tree, the latifa siriya on the sufi tree, and the middle tan on the taoist tree. ananda (sanskrit: bliss: one of the three innate aspects of vast face as sat-chit-ananda. angelic tree language: an array of fallen and perfect trees of life sourced in the sefer hashmoth (book of the names, so-named because angels are said to see humans as walking trees; also called enochian tree language. asiyah (world of activity, making: the fourth and densest of the four qabalistic worlds, rooted in the sefirah knowledge/ first and associated with the nefesh. atiqa (hebrew: hidden

ife, described as a clear mirror in which the two side columns are polar reflections. chakra (sanskrit: wheel: one of seven centers on the single-column tantric tree of life, portrayed as lotuses with differing numbers of petals. chasidim: mystically oriented sect of rabbinical jews tracing its origin to rabbi israel ben eliezer, known as the baal shem tov. chayah (hebrew: holy being, pl. chayot: angelic allusion corresponding to the action of the six directional sefiroth on the chariot shadai tree" 0 chitshakti (sanskrit: energy of consciousness: a synonym for kundalini. clearmirror: non-mediated perception of and communication with divinity; a term for the central column of the tree of life and the station messiah. cloudy mirror: zoharic term referring to a level of psychic mediation. co

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cino's pride and joy, is no good for a magical operation without cabala, according to this twenty-first orphic conclusion. these cruel statements by the better-equipped young magician are at least, i think, an absolute guarantee that ficino's natural magic was not demonic, as he claimed. too pious and careful to attempt to use planetary or zodiacal demons, and too ignorant of cabala to understand angelic magic, he was content with a natural magic which was harmless but weak. the magus who combines natural magic with cabala will be in a different position, for, as pico explains in the apology, there are two kinds of cabala, and one of them is "the supreme part of natural magic' pico, opera, p. 105. 2 ibid, loc. cit. 3 ibid, p. 107. 4* 91 pico della mirandola and cabalist magic the cabala' a

of self-hypnosis, as an aid to contemplation, and g. scholem thinks that this was how abulafia used it.3 or it can be developed into an operative magic,4 using the power of the hebrew language, or the powers of the angels invoked by it, to perform magical works (i am speaking, of course, from the point of view of a mystical believer in magic, like pico della mirandola) the cabalists evolved many angelic names unknown to the scriptures (which mention only gabriel, raphael, and michael) by adding to a root term describing the angel's specific function a suffix, such as "el" or "iah, representing the name of god, and such angelic names invoked or inscribed on talismans had power. abbreviations of hebrew words, by the method of notarikon, or transpositions or anagrams of words by the method o

dangers which await a magician who makes a mistake in his magic or attempts to operate when not properly prepared. the natural magic, which carefully avoided trying to reach star demons had taken precautions against such risks as these. for some of the star demons were good but others bad, hence it was better not to attempt to do anything more than spiritus magic. although pico's higher magic is angelic and divine, he is not altogether safe, for there are bad angels as well as good angels. unpleasant though it might be to encounter face to face the tall dark man with red eyes, the egyptian decan demon for the first face of aries, it might be even worse to be devoured by this terrible jewish bad angel, azazael! in the forty-eighth cabalist conclusion, pico shows that he fully understands t

alker, pp. 82-3. 103 pico della mirandola and cabalist magic the magic of a highly artistic nature, heightening the artistic perceptions with magical procedures. the same is probably true of pico's use of practical cabala, that it was mainly a subjective use of cabalist magic by a deeply religious and artistic nature. in what forms perhaps more sublimely beautiful in his imagination than even the angelic forms painted by a botticelli or a raphael did raphael, gabriel, and michael come to dwell with pico della mirandola? and perhaps it is also chiefly in this imaginative and artistic sense that we should understand the influence of the renaissance magic of the type inaugurated by ficino and pico. the operative magi of the renaissance were the artists, and it was a donatello or a michelangel

double magic of pico brought magic quite inevitably within the sphere of religion. if even ficino's mild cult of the natural gods as a kind of medical therapy involved him in difficulties with theologians, pico's difficulties from the same quarter were bound to be much graver and deeper, for, by harnessing natural magic to cabala, he took magic right up into the supercelestial world of divine and angelic powers. the cult which went with the religious magic, as compared with, for example, the solar rites of natural magic, was the religious cult itself. in the heptaplus it is said that, in order to unite ourselves with the higher natures, we must follow the cult of religion with hymns, prayers, and supplications; and in the orphic conclusions, the "hymns of david, that is the psalms, are spo

n man, man as magus using both magia and cabala to act upon the world, to control his destiny by science. and in pico, the organic link with religion of the emergence of the magus can be studied at its source. 1 see above, pp. 2, 14. 116 chapter vi saint dionysius the areopagite was, for ficino, both oilmen of platonism,1 and the saint whom st. paul had met at athens, and whose vision of the nine angelic hierarchies, unquestioningly accepted by thomas aquinas and all the doctors of the church, had become an integral part of orthodox christian theology.2 saint dionysius is constantly referred to in ficino's theologia platonica and de christiana religione, the two works in which he set out his synthesis of platonism with christianity, and indeed, not only for ficino but also for all later ch

later christian neoplatonists, dionysius was one of the main christian allies. the author of the celestial hierarchies was, of course, not really the areopagite with whom st. paul spoke but an unknown writer who composed under strong neoplatonic influence his work on nine orders of angels which he grouped into triads, each group of three representing one of the persons of the trinity. these nine angelic orders have their abode far above, or beyond the spheres of the universe, being orders of a purely spiritual or divine nature. 1 see r. klibansky, the continuity of the platonic tradition, london, warburg institute, 1939, pp. 42 ff. 2 hence he was, for ficino, not only the oilmen of platonism but the columen of christian theology (commentary on dionysius' liber de trinitate; ficino, p. 101

pseudo-dionysius, he got from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got from dante who, in his convivio correlates the hierarchies with the spheres3 and, above all, in the paradiso, sets out the souls of the blest on the spheres of the seven planets; places the apostles and the church triumphant in the eighth sphere; in the ninth sphere ranges the nine angelic hierarchies; and crowns all with the trinity in the empyrean. ficino was a great student of dante, and was certainly thinking of the paradiso in the passage on the hierarchies analysed above for he makes a reference to dante's poem in it.4 the analysis of the varying quality of the light, expressed by different words for 1 ibid, loc. cit. 2 summa theologiae, pars i, quaest. 108, articles 5

FRATER ELIJAH ANGELS OF CHAOS

st; trust in myself and belief in the vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possibl

n rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at this juncture the reigns must be pulled tight. i present this which can be adopted both within and without pursuit of this subject by the imaginative magician. angelic contact was established with full knowledge and conversation within 3 months time, the demonic bindings phase kicked in (under guidance of the angel) for the remaining time. the total time for my operation was about 1.2 years of intense work. i expect this to vary for each individual. 6a the bindings are you afraid of the boogie monster- armand van helden what are the bindings? the binding

butterfly is in transformation of one form to another, so it is that the mind must slip into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focus. a sarcastic representation of brother elijah in his angelic form, in a interplay hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviousl

FULLER J F C SECRET WISDOM OF THE QABALAH

, because it is anterior to the entire universe. 19 though the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the

ones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in i

or worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [sephiroth] that serve the holy, blessed be he! it made the throne [the briatic world

e] to the throne, together ten. the whole is like a cup of blessing (see diagram 2) diagram 2: the qabalistic chalice secret wisdom of the qabalah page 35 that which is in the ten words, like the thorah which is given in ten words; and as the universe, which is the maaseh beraishith, which has been created by ten sayings. the holy, blessed be he! affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, bl

is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, bl

? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the idea of

ot the true name of tetragrammaton, for his name must contain the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this ma

ower manifestation. 14 such was the organization of the great vitality, the adam qadmon of assiah, who for ga hundred and thirty years had .intercourse with female spirits h, 15 begetting the evil powers of the world, powers which are endowed with life but not with immortality until they have been set in conflict with the good and have become equilibrated. to effect this transmutation demanded an angelic race of men and, consequently, the creation of the angelic mother. secret wisdom of the qabalah page 52 the creation of eve. in the second chapter of genesis we are told that tetragrammaton elohim took a rib from the body of adam and from it fashioned woman- the passive or feminine essence of the archetypal man. the qabalistic interpretation is as follows: the rib is the letter od, which w

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ccasions to breakfast, even making a brief excursion to paris(sly,.pp26766, 67 .225 chester. further impresseduponwaite the extreme importance of embracing the heroic virtueofchastity, and in subsequent poems (as well as in the unpublished'fragments')the theme of chastity is prominent. inisrafel8whichwaswrittenafterasoul'scomedybutpublished earlier, the figureofisrafel is an idealized amalgamofan angelic being and the acolyte gabriel; waite'shumanloveforisrafel/gabrielis shown sublimated and transformed, and expressed in termsofan almost mystical experience, as when: was it oneofwhich he really approved in others..whenwritingon asceticism in his most important work on mysticism, theufjy ofdivineunion,he recognized that 'every mystical saint of the latinchurchwas a great ascetic',buthe saw

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

eals and descriptions ofspirits and spirit-places in their own language. you will find in my book the means of reading these" these seals and their interpretations hockley would most certainlyhave recorded, and as certainly theywould havebeen seen in time by other, more ambitious, members of the s.r.i.a. nor was that all that hockley recorded. in addition to his '30 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge an

GILBERT THE MAGICAL MASON

described as jehovah elohim, he who they saidputthe soul into man, and made him a living and thinking being..here then we have a parallel. the secret doctrine suggests that the earliest thinking men were taught by solar spirits of sublime order, the rabbis said d.at their kabalah, their esoteric doctrine- in contrast to their pentateuch, their exoteric religion- was given to their earliest man by angelic beings coming from their creator. it must be confesseci that the origin of the kabalah is lost in the mists of antiquity; no one even professes to demonstrate who was its author, or who were its earliest teachers. consider255 able evidence might be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple.ofits existence before this time

ity, angels, and beings more spirit255 ual than man, the human soul and its several aspects or parts; concerning pre-existence and re-incarnation, and the several worlds or planes of existence.thenthe practical kabalah teaches the relations between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which with the tarot, formed the basis of medieval magic. for those who donotwish to read any kabalistic work as a whole but rather to glean a general view of the philosophy, there are two standard works, one in english, by dr ginsburg, a very complete and conciseresumeof the doctrines; and one in fre

and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of t

or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrated; the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning, and the compositionofthe sacred tetragrammaton.thekabalah91this decad of deific emanations is to be conceived as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the

st conclude, and i beg for a lenient judgment on these discursive remarks on our mystic order.the religion of freemasonry 123 [reprintedfromarsquatuorcoronatorum,vol. 1 (1886-88, pp.ss2558.]13. angels:jewish, christian and pagantheexistence of angels is asserted by almost all religions, and both the new testament and the old hebrew sacred books contain many references to the powers and actions of angelic beings in their heavenly abodes, and also oftheir interference in the affairs of this world, and of its inhabitants.ourenglish word 'angel' appears to have come to us from a greek source, the wordo.'y'yeaos, aggelos (in greek the double gamma=g,was pronouncedng).almost all the new testament was written in greek originally, except perhaps the gospel of matthew, which appears to have been co

angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earthly duties allotted to them and were many of them considered to be representatives and restricted forms of the gods of the upper andnetherwodds.theold arabian author murtadi gives the legend that the pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful female who, however, drove mad every man who saw her.thespirit of the second126themagical masonpyramid is a nubian carrying a basket on his head and a censer in his hands.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or world maker (the ref

.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or world maker (the reflection ofea-divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they were themselves under control of a few higher deities such as jove and saturn.theromans believed in the genius loci, or guardian of a place, and in the 'lares publici, and 'lares domestici' of the home. zoroaster appears to have taught the existence of spirits or angels who were at man's disposition for intercession with god, and paul appe

he relations which they considered to exist betweengod-ihvh-jehovah,and the universe, which has sprung from his creative word. these books disclose a vast and complex system of angels both good and bad. some are related by the rabbis to the sun, moon and stars, others to the earth, heaven and hell, and others again to man and to the hebrew race. many of the rabbis have also taught the presence of angelic guardians to each individual man.itis a very curious fact thatthejews who are bound by the old testament to respect it asthecomplete statement of the relations of god to man, andboundin a more dogmatic manner than are the worshippers of any other religion by their sacred books, should yet have accumulated the vastest mass of traditional teaching that is known to the literary world.inthe ap

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend form the language or symbol system of the mysteries (see fig 2. myths and legends of cosmic error in the biblical account we read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and ar

GOETIA LUCIFERIAN

a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the drea

quences. the modern magician understands that no work may be successful is the intent is not pure and clear. if you seek to summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or

other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fi

cerer, the ever changing luciferian and promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly associated with lucifer and are the higher articulated solar and lunar shadow forms of the initiatic guide, by one conjoined with the demonic spirit the self develops in balance, rather than repression and self-deception. such angels are fallen, and contain a demonic or infern

hemhamphorasch are the guardians who lead one to the threshold (azazel, shaitan. spirits should be invoked as how lucifer would command by resolve and silent perception. do not act upon impulse; rather refine your thought to work for you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act

and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral s

lized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic f

n are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this light. practice this frequently, until you feel an instinctual communication with this force. you are becoming in the luciferian light. the body of light is used in scrying and of tarot workings as well. allow the self to listen to the instinct

GOLDEN DAWN RITUALS B

that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters, beg

e supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perf

GOLDEN DAWN RITUALS D

on, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate

ixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with

GOLDEN DAWN RITUALS ENOCHALL

d up. aldon daxil: gird up your loins. ale: cacodemon of water angle of water tablet. algb: subservient angel of water angle of earth tablet. alhctga: senior of venus on the earth tablet. alip: subservient angel of fire angle of fire tablet. allar: bind up. allar atraah: bind up your girdles. alndvod: senior of luna on the fire tablet. aloai: controlling name of fire angle of air tablet. alpudus: angelic king ruling in the west-south-west. alr: cacodemon of fire angle of water tablet. als: cacodemon of earth angle of air tablet. alsh: subservient angel of earth angle of air tablet. am: amizpi, fasten. ambriol: governor of the third division of the aethyr loe(36. amd: cacodemon of earth angle of fire tablet. ameipezodi: amizpi, fasten. amgedpha: i begin anew. amipzi/ a mip zi: i fastened. a

dom. aqlo: in thy. aqlondoh: in thy kingdom. ar envay ovof: that the lord might be magnified. ar: fan (v/ winnow/ van/ that/ so that. ar tabas: that govern. arac: subservient angel of fire angle of fire tablet. arb: according. arbiz: commanding angel of earth angle of earth tablet. arcacosgi: to vanne the earth. arcozior: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel

re. 14 caa: cacodemon of fire angle of air tablet. caac: subservient angel of fire angle of air tablet. cab: cacodemon of earth angle of air tablet/ rod. caba: govern (v (normally taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel acca. cacacom: flourish. cacarg: until. cacocasb/ cacocasp: another while/ another time. cacrg: until. cadaamp: angelic king ruling in the north-north-west. cafafam: abiding/ abode. cafafm: their abiding. calisa /kahisa: chis, are. calz: firmament. calzirg: governor of the third dvision of the aethyr lin (66. cam/ campiao: cacodemon of water angle of fire tablet, counterpart of the angel, amox. camascheth (meaning unknown) camliax: speak/ spoke (v. canal: workman/ workmen. canse: mighty (cf. cruscanse. ca-o

(meaning unknown) gascampho (meaning unknown: the word has 64 significations) gassagen: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the aethyr zim (37. ged: name of the enochian letter representing g. gedoons: governor of the second division of the aethyr loe (35. gedotbar: begotten. geh: thou art. gemeganza: your will be done. gemnimb: governor of the second division of the aethyr tex (89. 25 genadol: governor of the second division of the

rosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient angel of air angle of fire tablet. gzdx: angel, companion of xgzd. ha (meaning unknown) haath: works (n. habioro: senior of mars on the air tablet. hagone: name of mercury (corrected) heptagon 1. hagonel: angel (filius filiorum lucis, associated with mercury, also, the angelic prince ruling, with king. carmara, the kings and princes of the planetary hours. hah: cacodemon of water angle of earth tablet. hal (meaning unknown) hals: subservient angel of earth angle of air tablet. ham/ hami: creature/ creatures. haniel: name of netzach outer heptagon. hap: cacodemon of water angle of fire tablet. harg: hath planted. has: cacodemon of air angle of fire tablet. hath:

ervient angel of water angle of earth tablet. hmagl: kerubic name of earth angle of water tablet. hnlrx: kerubic name of fire angle of water tablet. hnr: cacodemon of air angle of earth tablet. hoath: the true worshipper. holado: groan. holdo: groaned/ groaned aloud. holq: measure (v. hom: liveth. hometohe: homtoh, triumph. homil: age/ ages/ the true ages. homin: age. homtoh: triumph (v. hononol: angelic king ruling in the west. horlwn: name of sol perimeter. hoxmarch: fear (n. hpb: cacodemon of water angle of fire tablet. hra: cacodemon of water angle of fire tablet. hrap: kerubic angel of water angle of earth tablet. hrbn: subservient angel of water angle of air tablet. hri: cacodemon of air angle of earth tablet. hroan: angel ruling roan and companions. hru: cacodemon, counterpart of th

cond division of the aethyr zim (38. larag: neither/ nor. larasada: lrasd, dispose. 33 larianu: trian, shall be. larinuji: lring, stir up. larz: kerubic angel of air angle of air tablet, companion of rlza. las: rich. las ollor: the rich man. lasben: angel who appeared to dee and kelley. lasdi: foot (my/ my feet. lauacon: governor of the second division of the aethyr lea (47. lava: pray. lavavoth: angelic king ruling in the south-south-west. lazdixi: governor of the first division of the aethyr lit (13. lea: name of the sixteenth aethyr. leaoc: angel also known as leoc. lehusan (meaning unknown) lehuslach (meaning unknown) lel: same (cf. l. leoc: subservient angel of water angle of water tablet, also known as leaoc. lephe (meaning unknown) leveanael: planetary angel, associated with luna, n

ne name. oali/ oall: place/ i have placed (cf. aala. oanio: moment. oanr: angel, companion of roan. also see oacnr. oap: cacodemon, counterpart of the angel apst. oas: cacodemon of fire angle of water tablet. oav: cacodemon of fire angle of water tablet. ob: twenty-eight. oba: cacodemon of water angle of earth tablet. obaua: commanding angel of water angle of fire tablet. obelison: a title of the angelic prince befafes "pleasant deliverer (cf. obelisong" obelisong (as) pleasant deliverers/ deliverer (cf. zonrensg. oblgota: divine name of six letters, ruling air of water. obgota: calling angel of air angle of water tablet. obloc: a garland. obloc samvelg: a garland to the righteous. obmacas: governor of the first division of the aethyr deo (19. oboleh: garment/ your garments. obuaors: gover

GOLDEN DAWN RITUALS F

that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, i

GOLDEN DAWN RITUALS G

he lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as yo

the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from everlasting, thou who hast created all things, and doth clothe thyself with the forces of nature as with a garment. by the holy and divine name (trace the letters in the air while vibrating appropriate divine name, whereby thou art known especially in the quarter we

hee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the air while vibrating the appropriate archangelic name, who governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations f

GOLDEN DAWN RITUALS SADD

tacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the tetragrammaton on the tablets as well as their pyramidal nature. thou will remember that in the 4= 7 gr

y for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either g or jimel (as the arabs do call it) following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending wheth

GOLDEN DAWN RITUALS SCONTINUED

for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel folloing in the nomenclature of the same letter in the hebrew alphabet. for example, in beth, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either gimel ort jimel (as the araqbs do call it) following whether it be hard or soft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending w

GOLDEN DAWN RITUALS T

ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ah-enah- ah. bitom is is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt

e or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments

GOLDEN DAWN RITUALS T3

o the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt

e or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments

GOLDEN DAWN RITUALS U1

ch is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet only few of the sons of men know it, or feel its presence. still less, do they believe in or comprehend those higher potencies- angelic, archangelic, or divine, of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness since for it to do so, the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the hig

the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my

GOLDEN DAWN RITUALS U3

nointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from

ere is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but

frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfe

ll, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begin to work i

to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the ne

GOLDEN DAWN RITUALS U7

ch is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of dsj and of trapt meet in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. and the sphere of its operation is that of hgwn of external splendor, producing zeal, love, h

GOLDEN DAWN RITUALS Z1

e of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that eac

GOLDEN DAWN RITUALS Z2

thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon

erial basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. q

ulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. in this matter, take care not to mislead thy judgment through the action of thine own preconceived ideas, but only relying, after due tests, on the indication afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental it will be below the plane desired. q. the d

afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with thei

GOLDEN DAWN RITUALS ZAM11

nvocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood which is the radiating clear light of the spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (m

GOLDEN DAWN RITUALS ZAM15

iptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about

GOLDEN DAWN RITUALS ZAM20

orth. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the pow

drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. theref

GOLDEN DAWN RITUALS ZAM5

here down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless e

e brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of

by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unt

ur of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hide

GOLDEN DAWN RITUALS ZAM8

within the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n j

leister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic forces to use a hexagram that was not drawn in two strokes of the pen or wand, but by a single stroke. this, however, was not widely employed by our founders, but was used for those specific enochian workings. the unicursal hexagram employs or denotes the rulership of presidency of the a and 5 over the four elements. all of these are united in as they come together. there is some informati

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ammar and syntax of its own. it is very much more sonorous, stately and impressive than even greek or sanskrit, and the english translation, though in places difficult to understand, contains passages of a sustained subiimity that shakespeare, milton and the b ble do not surpass" aleister crowley, confessions "the enochian language is not just a haphazard combination and compilation of divine and angelic names drawn from the tablets. apparently, it is a true language with a grammar and syntax of its own" israel regardie, the enochian language the enochian alphabet was given to the public by sir john dee and edward kelly and enhanced later by the golden dawn and aleister crowley. each letter has a specific magical meaning and gematria number associated with it.when letters are combined to f

int to your holy guardian angel. as an aid in magical operations using watchtower pyramids, you can make a sample pyramid out of cardboard as follows: cut the pyramid out of while cardboard with a base of about four inches. use a form such as that shown below. foid the cutout at the dotted enes and paste the edges to make a truncated pyramid. 43 44 the great crosses the most important tem on each angelic tablet is the great cross whose shaft descends from top to bottom and whose bar crosses the tablet in the centre. this cross comprises 36 squares, and has a double vertical line which is called linea dei patris fitiique,'the line of god the father and the son, and 'linea spiritus sancti' the line of the holy spirit, crossing this horizontally, and containing one rank of letters. the 'linea

GREY W G CONDENSATION OF KABBALAH

el (herald or announcer of god. formation by the angel order of the ofanim(wheels orcycles ofgod. expressively by themazlot (the zodiac or circle of life. humanly by the supply of sperm cells in the male. 3 understanding or intuition. originatively processed by the god-aspect yhvh elohim (i will be gods or goddesses. creatively by archangel tzafkiel( watcher or observer of god. formatively by the angelic order of the aralim (thrones or seats. expressively by the planet shabetai (saturn. humanly by the supply of unfertilised ova or eggs in the female (here male and female forces meet, mate and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and th

of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver of good things. humanly the development of male chromosomes in the foetus. 5 severity or economy. origination governed by the god-aspect elohim gibur (god-goddesses of strength/might).creation byarchangelchamael orsamael (burner or venom of god. formation by the angelic order of serafim (fiery serpents. expressively by the planet madim (mars. humanly by the development of female chromosomes in the foetus. 6 harmony and beauty. here life is brought to balance originatively by the god- aspect yhvh eloah ve-da at (i will be god-goddess of knowledge. creatively by archangel michael (the god-like. formatively by the angel order of the malachim (kings or messen

el (light of god, sometimes identified with haniel [grace ofgod. formatively by the angel order of the elohim god-goddesses. expressively by the planet nogah (venus. humanly this is where emotions and feelings begin in the foetus. 8 splendour, glory and honour. originatively by the god-aspect elohim tzva ot (god-goddesses of hosts. creatively by archangel rafael (healer of god. formatively by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the planet kochav (mercury or hermes. humanly 9 this is where the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (souls of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hurlehiiscli, zum-ivald-jliehen; clad in green (as the devil is in kinderm. 101) appear the scotch elves (minstrelsy 2, 152-4. 160-4) and norse huldre (faye p. 42; foliage garlands must have been largely used in ancient sacrifices as well as in sorcery, oak-leaves in particular are enjoined on witches, and are used in brewing storms (mone's anz. 8, 129. as the devil often presents himself in fair angelic guise' in young man's sheen' occurs already in ls. 3, 72, he receives such names as jungling, junlcer, schonhans, and feather-ornaments or wings are a favourite ascription, hence the names feder, federhans, federling, federhuscli, weissfeder (white-f, straussfeder (ostrichf, strausswedel(-plume, qrilmoedel. of all the names confessed by witches, none is commoner than flederwisch (voigt's a

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ath, as the alliteration death and devil! couples them together. so welnas, wels, originally the death-god of the lithuanians and lettons, got converted into the devil. according to the chris tian view, angels received the souls of the just, devils those of the wicked (p. 836; therefore death in coming for souls was divided into a double power, according as he resembled the angel or the devil. as angelic messenger, he comes nearest the christian michael) whose office it was to receive souls (morolt 1 ettner s unwiird. doctor p. 290. 2 conf. p. 14 on the affinity between god and gode. a god. 855 2660. 2715, conf. p. 836. of very aged people, who still live on, we say death, has forgotten to fetch them/ the nib. lament 122 has: der tot liet ir minne, die da sterben solden/ d. bore those in m

HAMIL THE ROSICRUCIAN SEER

spheric spirit yields to the pressure of air which surrounds the other and retires to let himpass-inthis way he visits the atmosphere, the sphere lower than his own and the earth without once coming in contact with those below him without he wishesit-sothat when he is called on to converse with a person the caller's thoughts will immediately reach him and he appears-aspirating before him all less angelic than hisown255whether bodily or spiritual. guardian spirits and those of the highest degree are only seen in the urim and thumin, the crystal, the glass and the globular vessel of water. unless a person study long and earnestly the different ways of developing the urim andthumin-withhuman reason for their guide, with truth and with pure intentions to the benefit of their body and soul and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

in london in 1697; and another with the following title: introduction to theosophy, or the science of the mystery of christ; that is, of deity, nature, and creature, embracing the philosophy of all the working powers of life, magical and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and schools of christendom: to professors of metaphysical, mechanical, and natural science in all its forms: to men and women of education generally, of fundamental orthodox faith: to deists, arians, unitarians

arate them, and say that, with the exceptions above enumerated, no spirit will revisit the earth, though the animal soul may. but let us return once more to our direct subject, the skandhas. q. i begin to understand better now. it is the spirit, so to say, of those skandhas which are the most ennobling, which, attaching themselves to the incarnating ego, survive, and are added to the stock of its angelic experiences. and it is the attributes connected with the material skandhas, with selfish and personal motives. which, disappearing from the field of action between two incarnations, reappear at the subsequent incarnation as karmic results to be atoned for; and therefore the spirit will not leave devachan. is it so? a. very nearly so. if you add to this that the law of retribution, or karma

INFERNAL UNION

lesser black magick as well as dream magick (dayside and nightside respectively) allows them to seduce and command their wills. her various aspects include az (related to death,blood and darkness),that of lilith as the goddess of the earth, lilith hecate(or lucifera) as air or the bride of lucifer, and of babalon(also sekhet or sekhemet) who is fire, death, blood, passion and life. lilith has an angelic aspect as well as a bestial one. she was depicted by the hebrews as a beautiful woman from the waist up, but from the waist down covered in animal- hair or flame, and with birds feet. her animal is the screech owl and the connections to various other names (masks) by which she has been called throughout history may be traced by the owl representation of the nature of these goddesses. final

ISIS UNVEILED

the famous hildebrand, who was said to have been so expert at "shaking ughtning out of his sleeve" an expression 116. dofmt tt ritntl, etc^ loc dt. digitizecoy google popes. bishof& and priests as sobcebebs 57 which the tenerable spiritualiatic writer, mr. howitt, thinks "was the origin of the celebrated thunder of the vatican' the magical achievements of the bishop of ratisbon, and those of the 'angelic doctor' thomas aquinas, are too well known to need repeti- tion; but we may explain further how the 'illusions' of the former were produced. if the catholic bbhop was so clever in making people believe on a bitter winter night that they were enjoying the delights of a splendid summer day, and in causing the icicles hanging from the boughs of the trees in the garden to seem like so many tro

issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic hosts. the first 'head' is called the intel- lectual world; the second 'head'isthesensible, or the world of percep- tion; and the third is the material or physical world "before he gave any shape to the universe" says the kabala "before sos. idrak zutah. ch. il digitizecoy google 214' isis unveiled he produced any form, he was alone, without any form and resemblance to anything dse. who, t

degenerated mankind; it is only occa- sionally that men are bom who are the types of what man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the 'pri

JASMUHEEN THE FOOD OF GODS

s on the inner plane that are surrounding you and you say. with this green healing light i now sincerely, humbly ask for your forgiveness. with this green healing light i ask to be forgiven for any thoughts, words, or actions that have created suffering or pain or a negative energy imbalance among us all. i ask for forgiveness, i ask for forgiveness, i ask for forgiveness. now let us call in some angelic help to cut these ties and psychic bonds that no longer serve us. say with sincerity. i now call forth the energy of archangel michael and all the holy help that is required for this meditation of freedom now. next imagine that on the inner plane archangel michael is standing before you and you say. archangel michael, i ask now that you move through these lines of time and use your mighty

the support bridges and of dominant fields and invisibility. the shaman among you know that this type of communication and field sensitivity is common in the theta field where we know and experience that all is one. talking to all of nature with gentleness and love as if it is part of us just as we are part of god, opens the doorways to this field of possibility* a deva is a member of an order of angelic beings who serve the elemental forces of nature. they hold the matrix for the christ consciousness on earth among the nature and human kingdoms. step 16. personally i feel that also connecting our bio-shield to the cosmic nirvana network. c.n.n. is imperative, as like our dow, it truly provides us with an incorruptible network and focus on the common goal which is paradise for all. this is

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradation and iniquity of being here as presences in this world, although the most glorious amidst the forms of flesh? what is this shame, which is the characteristic singly of human creatures? all other creatures are sinless in this respect, and know not the feeling of that correctly looked a

alhambra, we may associate another word appropriated to druidical stones in england men-amber. a famous logan-stone, commonly called men-amber, is in the parish of sethney, near pendennis, cornwall. it is 11 feet long, 4 feet deep, and 6 feet wide. from this the following derivatives may be safely made: men-amber, mon-amber, mon-ambra, mon- amrha, mon-amra (m om-ra, om-ra, red stone, or magic, or angelic, or sacred stone. this red colour is male it signifies the salvator. the following is the recognitory mark or talisman of the ophidi: f. the scarabaeus, bee, ass, typhon, basilisk, saint-basil, the town of basle (basil, or bale, in switzerland (of this place it may be remarked, that the appropriate cognisance is a basilisk, or a snake, the mythic horse, or hippocampus, of neptune, the lion

his before we have done. as soon as jesus was born, according to the gnostic speculative view of christianity, christos, uniting himself with sophia (holy wisdom, descended through the seven planetary regions, assuming in each an analogous form to the region, and concealing his true nature from its genii, whilst he attracted into himself the sparks of divine light they severally retained in their angelic essence. thus christos, having passed through the seven angelic regions before the throne, entered into the man jesus, at the moment of his baptism in the jordan* from that time forth, being supernaturally gifted, jesus began to work miracles. before that, he had been completely ignorant of his mission. when on the cross, christos and sophia left his body, and returned to their own sphere

w, indigo is blue tinctured with red, and violet is produced by the mingling of red and blue. the sun is alchemic gold, and the moon is alchemic silver. in the operation of these two potent spirits, or mystic rulers of the world, it is supposed astrologically that all mundane things were produced. the following three pages explain the mystic analogy between colours, language, music, and the seven angelic adverse intelligences, supposed by the gnostics to be operative in the dissonance of creation. these represent the descending half of the machataloth, as the cabalistic jews called the zodiac united. the whole is made up from abstruse sigmas, or the application of rosicrucianism on its hieroglyphic and representative side. 162 the rosicrucians. heraldic and figurative chart, according to t

r great deep, the gnostic sophia, the word made flesh of st. john. the empyrseum is properly the flower, or glory (effluent in its abundance, of the divine latent fire. it is penetrated with miracle and holy magic. the rosicrucian system teaches that there are three ascending hierarchies of beneficent angels (the purer portion of the first fire, or light, divided into nine orders. these threefold angelic hierarchies are the teraphim, the seraphim, and the cherubim. this religion, which is the religion of the parsees, teaches that, on the dark side, there are also three counterbalancing resultant divisions of operative intelligences, divided again into nine spheres, or inimical regions, populated with splendidly endowed adverse angels, who boast still the relics of their lost, or eclipsed

ic, sensible instrument. the common axis or pole of the world celestial is intersected where this superior diapason, or heavenly concord or chord, is divided-by the spiritual sun, or centre of sentience. every man has a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation

in the profoundest mysteries of this double sign. the cabalistic theory, and the chald an reading is, that the problems of the production of the sensible world are not to be read naturally, but supernaturally. it was held that man s interior natural law is contained in god s exterior magical law. it followed from this that present nature is secondary nature: that man is living in the ruins of the angelic world, and that man himself is a ruin. man fell into the degradation of nature as the result of the seduction by the woman (to sexual sin, which produced the generations according to man s ideas. the strange theories as to the history of the first world prevalent among the cabalists imply that the appearance of woman upon the scene was an obtrusion in the sense of a thing unintended* thus

these divided personalities were set thereafter in mythologic opposition. the reader is referred to the zodiac on p. 62, fig. 12, where will be found the diagram illustrative of this idea, which was originated amidst the magic of the syro-chald ans; it yet remains the key to all the mythologies and to all the religions. the sign virgo-scorpio stands in the present order of things, or in this non-angelic or mortal world, as a divided sign, because in the world of man as born of woman enmity has been placed between the snake and the woman. thenceforth, from the fall, and as a consequence of it, they are in opposition. the sign of the balances is placed between, as the rescuing heavenly shield, miraculously interposed, separating, as the tremendous gis, the two originally conjoint signs, and

JESSUP MK THE CASE FOR THE UFO

l intelligence is anything but the supreme summation of creation; however, the quicker we adjust to the notion that the human body and the human mind are but incidental in a limitless welter of space life and activity, the quicker we shall approach a true grasp of the nature of the universe and our own true purpose in it "what is man that thou hast placed (planted) him a little lower than angels "angelic" is a good discription of the little-men when they aren't on business. on june 20, 1887, during a violent storm, a small stone fell from the sky at tarbes, france. it was thirteen millimeters in diameter, five millimeters thick, and weighed two grams. it was reported to the french academy by m. sudre, professor of the normal school, tarbes. it is difficult for the conventionalists to press

KETAB E SIYAH

istence of hell, and the blessings of god shall never pass its gates. and thee, satan, i admonish never again to approach heaven, for i should again cast thee out. but if thou would dare to try the will of god and messiah, know that on earth i will ordain the new race of god, which shall be by complete design perfect and unstained by thy infernal flaw. for thou art author of ruin and death to our angelic order, and neither heaven nor hell shall now be eternal save through man. whereupon gabriel, who was herald of heaven, carried this message to me, and i brought it across the great void to satan, who said, messiah proposes truce between us, for he perceives that neither hell nor heaven may pursue ultimate victory ere all be lost to chaos. but he finds impasse intolerable nevertheless, and

KNOWLEDGE LECTURE TWO

shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book o

im meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mer

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ith from which masonry is derived. 352. in christianity we invoke great angels who are far above us in spiritual unfoldment, and place ourselves to a considerable extent in their hands, supplying them with the material of love and devotion and aspiration which the service calls forth from us, and leaving them largely to do the form-building and the distribution. 353. in freemasonry also we invoke angelic aid, but those upon whom we call are nearer to our own level in development and intelligence, and each of them brings with him a number of subordinates who carry out his directions. all around us there is a vast unseen evolution, which may be thought of as parallel to our own(*see plate, gthe evolution of life h in the hidden side of things, vol. i, p. 116 (1st edition) and just as our lin

) and just as our line of progress passes through the vegetable kingdom, the animal kingdom and the human kingdom, and then carries us on to the superhuman developments of adeptship, so does that parallel evolution run through the various elemental kingdoms, the kingdom of the nature-spirits, and then the kingdom of devas or angels. there are many levels of intelligence and holiness in this great angelic kingdom; and while it stretches upwards to heights far above those at present attainable by human beings, it has also members who are hardly at a higher level than our own(*in the course of involution the second great outpouring of divine life descends from the second logos into the matter already vivified by the third logos. very slowly and gradually this resistless life pours down throug

e or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and proceeds through the vegetable and animal kingdoms until, upon its junction with rays from the life of the first logos, human beings are formed. see man, visible and invisible, chapter vi) 354. those, however, are only the lowest members of the angelic kingdom; next below them in development come the highest of the nature-spirits, in the same way as the highest members of the animal kingdom come only just below the lowest human beings; and indeed in many cases the kingdoms overlap, for the most intelligent of the animal kingdom are frequently superior in many respects to the most degraded of human beings. in the church service we invoke

rrangement made by the founders of freemasonry is that the enumeration of the officials and the recitation of their positions and duties shall act as an evocation of the devas or angels belonging to and working on those respective levels. the fact that thousands of r.w.m.s have asked the appointed questions without the faintest idea of producing an effect in unseen worlds has not deprived them of angelic assistance which, if they had known of it, would have astounded them beyond expression, and probably even terrified them. 399. so the spirit turns again to the intelligence, and calls on it to formulate the great divisions; intelligence responds and names the three lines through which the force flows, thereby attracting the attention of the angels of those lines. to symbolize that, the r.w

set forth. 794. in blue masonry and in the degree of the h.r.a. we call in the assistance of certain seventh-ray angels to assist the officials in conducting the work of the lodge or chapter; in this 18 and in other still higher degrees we do that, also, but the type of angels who respond is different, for each degree has its own kind of deva-attendant. in these cases, however, the support of the angelic kingdom is much more fully extended; not only have we the aid of the devas in the performance of our ceremonies, but to each prince of heredom at the time of his perfection a special angel is attached, to help him in his private and individual work for the cause. this will be more readily com-prehensible if i mention first the characteristic of the other degrees. 795. black masonry 796. fe

flash of irritability. with us, after our years of self-training, such a feeling passes so quickly that, though of course it is always undesirable, it may not previously have mattered very much; but now it becomes far more serious, for even its rapid passage may do considerable harm to the object of our wrath. 812. our relation with the angels 813. we must consider heedfully the relation with the angelic kingdom into which these higher degrees bring us, for it is a matter of the utmost importance. at the moment of his perfecting, there is attached to the sovereign prince of the rose-croix a splendid crimson angel- a being of beauty, dignity and power beyond the utmost stretch of our imagination. 814. what is the nature of this attachment, and what will be the practical effect of this beaut

through which to flow. 815. conversely, whatever ideas may arise in the neophyte fs own mind will at once be seized and intensified by the angel, and all sorts of hints will be offered as to methods of putting them into practice. but it cannot be too often reiterated or too strongly impressed upon the aspirant that all this will happen only if he makes a definite effort to lay himself open to the angelic influence, only if he fills himself with the fiery love which is the common factor and line of communication between the two evolutions which otherwise differ so widely. 816. if we are at all to understand these wondrous denizens of a higher world, which is yet a part of our world (and it is clearly our duty to try to understand them, we shall need to widen out our entire conception of lif

possible for even the most intelligent of our domestic animals to understand our own life. he sees us sitting reading or writing for hours together; how can he have any real idea of what we are doing? the very large section of our existence which depends upon our possession of those powers is altogether beyond his grasp, and we can never explain it to him. just so are there many activities of the angelic kingdom which are incomprehensible to us. 818. yet when one of these bright spirits is attached to us by a masonic ceremony we must not think of him either as director or as an attendant, but simply as a co-worker and a brother. our self-centredness is so ingrained that when we hear of such wonderful association we at once think, however unconsciously, what zee can gain by the relationship

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector-general, linked to his higher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the sun and moon are seen to-day on the gauntlets of the sovereign grand inspector-general, and they are intended to refer to these great angelic powers in the inner worlds. 183. the powers associated with the 33 appear to have been slightly modified since those ancient egyptian times. the great white angels seemed to be sterner and more rhadamanthine in ancient egypt; today those who belong to the degree are in some ways gentler, though their power is no less splendid. this stage combined the wonderful love of horus the son with th

what modified in later days, to suit the needs of the slowly-evolving humanity of the aryan race. 189. the first three initiations 190. the first of the true inner initiations was called the birth of horus, and corresponded in that great religion to the birth of christ in bethlehem in the christian presentation. horus was born of isis, the virgin-mother; at his birth the star shone forth, and the angelic hosts sang their song of triumph; he was adored by shepherds and wise men, and saved from danger which threatened him from without. in the book of the dead it is said: i know the power of the east, horus of the solar mount, the star of dawn. the story of the initiate is the story of the sun-god, the universal christ who is born into the heart of man, and his mystic birth is the purpose of

forms, some of them represented and ensouled by great angels, who may be compared to some extent to those adored in christian lands- s. michael, s. gabriel, s. raphael and others. the gods of greece were no less real than these great ones, although they belonged to an entirely different type, resembling rather the presiding angels of the various countries than the rulers of the nine orders of the angelic hosts. 328. pallas athene, the grey-eyed goddess of wisdom, was a magnificent and splendid being, who practically governed athens in the old days through her devotees. her influence was enormously stimulating, but she was not so much an embodiment of compassion or of love, as is the blessed virgin mary, but rather of efficiency and of that perfect accuracy of form that is the essence of al

rful life; he, too, will mould them according to the needs of his people and the age in which they live. for the influence of the sixth ray, the ray of devotion which inspired the christian mystics and the glorious gothic architecture of the middle ages is passing away, and the seventh ray is beginning to dominate the world- the ray of ceremonial magic which brings the especial cooperation of the angelic hosts, of which masonry itself with its many coloured pageant of rites is a splendid manifestation. thus in the coming days when the lord of love who is our most wise sovereign and the prince of sovereign princes will visit yet again his holy sanctuaries- guarded throughout the ages by his great disciple, the prince-adept of the seventh ray and the master of our craft- we may look for a re

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

ing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnosticism allows us to understand certain otherwise unintelligible passages in the writings of certain early christians, who were clearly influenced by the gnostic perspective; for example, the oftquoted passage about spiritual warfare from the 16 ascendancy book of ephesians: we are not conte

o streams that wash away the remembrance of sin and strengthen the remembrance of good deeds. dante s paradise, according to the ptolemaic system of cosmography, consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west

the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for further reading: bemrose, stephen. dante s angelic intelligences. their importance in the cosmos and in pre- christian religion. roma: edizioni di storia e letteratura, 1983. edwards, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. macgregor, geddes. angels.ministers of grace. new york: paragon house, 1988. toynbee, paget, dante alighieri. his life a

natural demons. a decisive defeat of satan s legions in the spiritual realm disempowers satan s earthly minions, which in turn leads to their defeat. frank peretti, 1995 (dan lamont/corbis) 208 peretti, frank e. the climax of the confrontation in this present darkness provides us with a good example of how this prayer power is supposed to work. in the final scene of the battle, tal, leader of the angelic host, crosses swords with rafar, leader of the demonic forces. at the same time, the remnant of god s human warriors engaged in the earthly struggle are distracted by the dramatic damage inflicted by their crusade. this distraction interrupts the flow of power to tal, so that rafar almost gets the better of him. at the last possible moment, these christians feel impressed by the lord to di

f death, whom god sent to fetch the soul of moses at the time of his death. sammael is regarded in rabbinic literature as chief of the satans and as the angel of death. in the secrets of enoch he represents the prince of demons and a magician. sammael is mentioned in a number of sources, such as talmud yalkut, where he represents esau s guardian angel, and in sotah, where he is regarded as edom s angelic prince guardian. he is equated with the serpent who tempted eve and, by seducing her, became the father of cain in the sayings of rabbi eliezer. in the zohar he is the dark angel who wrestled with jacob at peniel. sammael is also cited in waite s the holy kabbalah, as the severity of god, and as fifth of the archangels of the world of briah, where he corresponds to the sefira geburah. in b

s the literature that inspired john milton s paradise lost in the seventeenth century. originally satan represented more of an abstract entity than the personification of evil as it is commonly interpreted.when satan appeared in the hebrew scriptures (the old testament, he represented an adversary or an enemy, but he was also a divine agent who could at times assume human form or, at other times, angelic features. in the books of the old testament satan is in charge of testing human beings integrity by tempting them (e.g. job, but god has the authority to set limits to satan s power to do evil. it was in the new testament that satan personalized into the devil or the tempter, and was pictured as a dragon or a serpent. still, while the devil s power was acknowledged, satan was conceived as

hic and ethnohistorical perspective. ph.d. dissertation indiana university. 1975. ann arbor: university microfilms inc, 1989. voegelin, c. f, and john yegerlehner. toward a definition of formal style, with examples from shawnee. in w. e. richmond, ed. studies in folklore. bloomington: university of indiana, 1957. shemhazai and azazel judaism, christianity, and islam all have angel lore related to angelic lust for human beings. although the basic idea of spirit beings or demons having sex with human beings is ancient, judeo-christian speculation on such ideas grew out of two short, obscure verses in genesis (6:2 and 6:4) about the sons of god taking to wife the daughters of men. in these rather odd verses, the expression sons of god was taken to indicate angels. the traditional interpretati

our haunted planet. greenwich, ct: fawcett publications. 1971. disneyland of the gods. new york: amok press. 1988. lloyd, dan. let s take off our blinkers. flying saucer review 15, no. 1 (january/february 1969: 9 11. more than a possibility. flying saucer review 11, no. 2 (march/april 1965: 1 2. segraves, kelly l. sons of god return. new york: pyramid books. 1975. ufos, aliens and antichrist: the angelic conspiracy and end times deception. http//www.mt.net/ watcher wilson, clifford. ufos and their mission impossible. new york: signet. 1974. underworld the underworld has been typically viewed in various mythical and religious traditions as a world located under the surface of the earth where the spirits of the dead live, often under the rule of a divine being. in ancient religious tradition

LIBER 777

brews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmam

[shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and e

musulman attribution of planets: g' t& p% s! s and b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attac

LIBER CCXLII AHA

t vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it

LIBER CHANOKH

e upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. the symbolic representation of the universe 14 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also enochian, as these angels claimed to be those which conversed with the .patriarch enoch. of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. liber lxxxiv 15 v the thirty thyrs or aires and their di

ial tablets, thus. 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the gran

189, liber mysteriorum sextus et sanctus, in edward kelly.s handwriting. this copy has the title .the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutena

lectronic typeset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six .books. as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. new edition york beach, maine: red wheel/ weiser, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. liber lxxxiv 41. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms .books. are digested from dee.s spirit diaries and together comprise bl sloane ms. 3191 (the third was originally untitled, the title above was added by elias ashmole when he acquired the mss; it is also known as the .book of supplications and invocations. typesets/ translatio

al line. most liber lxxxiv 45 .enochian. typefaces generally used do not reflect this; this is unfortunate, since dee.s angels insisted strongly on the correct orthography of the letters. 19: see in particular the book of enoch; though at the time of the dee-kelly workings this was known only by reputation in europe. the name .enochian. for the alphabet and language is modern; for dee it was the .angelic. or .adamical. alphabet and language. 20: in liber scienti this column is headed .parts of the earth as imposed by god. crowley.s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the .91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon t

rs of the 91 parts, some having many, some fewer, under their rule(.per tota terra distributa sub 12 principibus angelis, 12 tribuum israel: quorum 12 aliqui plures, aliqui pauciores partes habent sub sua regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa, suggesting that the seven-letter names in this column are the names of the parts themselves rather than denoting discrete angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. the angels of the tribes are as follows: angel tribe quarter olpaged d

him ol gizyax od eors(.with a hundred mighty erthquakes and a thowsand times as many [the last three words repeat the intralineal translation of cocasg plosi) is in the margin rather than intralinearly. i am not sure of the source for the .echoing. gloss; matorb is untranslated in sloane 3191. 12: there is an apparent lacuna in the enochian: the translation has english words with no corresponding angelic (see note below. a tentative suggestion (tyson, 1998) is od aldon od noas (od aladonu od noasa. 13: in sloane 3191 appears a cross after .niiso. with a corresponding note in the margin apparently reading .here lacketh, and they gathered themselues together and became. the reading in chanokh is erroneous; the missing words clearly go before .salman teloch(.the house of death. 14: sic, shoul

LIBER DCCCLX JOHN ST

plies single-minded devotion (ek.grata) to adonai. so any mental or magical image must necessarily fall short of the truth. consequently one has to will that which is formless; and this is very difficult. to concentrate the mind upon a definite thing is hard enough; yet at least there is something to grasp, and some means of checking one fs 1 [it is a slight variation of the opening of the first .angelic key. t.s] john st. john 61 result. but in this case, the moment one fs will takes a magical shape.and the will simply revels in creating shapes.at the moment one knows that one has gone off the track. this is of course (nearly enough) another way of expressing the hindu meditation whose method is to kill all thoughts as they arise in the mind. the difference is that i am aiming at a target

LIBER HHH

buddha .sanas (along with the .hanged man. posture mentioned in cap. i v. 10) were depicted in a supplement to .liber e. which was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in a

LIBER LVII

other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes

eated, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of th

cy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two is

rwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna

f antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation o

by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .l

ation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also

numbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square, e.g. saturn 45.59 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a .spirit. or .blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. the .mystic numbers. of the sephiroth are simply

LIBER LXXVIII

each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the rig

right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pl

f the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spir

ce; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large w

of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands sur-mounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle in the other. with the sword he rules, with the sickle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observa

werful for good or evil. twklm fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other

sed; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great angels hychm and lahll of the schemhamphorash. xxiv the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the 30 liber lxxviii pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus. above and below them

them are the symbols! and f for the decan. over-careful in small things at the expense of great: gpenny wise and pound foolish h: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of (skill: prudence: cunning. therein rule those mighty angels hyaka and lathk. xxv the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus i: and there are rosebuds on the branches as well as flowers$ and f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much

LUCIFERIAN SORCERY

ou shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak t

he holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao thiaf! east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow

h the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the bornless baphometic spirit of fire! commentary to invocation of the holy guardian angel, azal'ucel with regard to an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal ucel, the system employed is one of 31 summoning up the angelic and daemonic spirit within the self the true will by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which i

is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced antin

LUCIFERIAN SORCERY AND SET TYPHON

force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a result of atavistic workings (which include the bornless one ritual) from which the luciferian sorcerer calls both the evil genius (the demonic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and da

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

ian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by s

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

red to the virgin (venus, upon which day they shall eat fish and not meat. the sign of the fish was one of the earliest symbols of christianity; and when drawn upon the sand, it informed one christian that another of the same faith was near. aquarius is called the sign of the water bearer, or the man with a jug of water on his shoulder mentioned in the new testament. this is sometimes shown as an angelic figure, supposedly androgynous, either pouring water from an urn or carrying the vessel upon its shoulder. among oriental peoples, a water vessel alone is often used. edward upham, in his history and doctrine of budhism, describes aquarius as being "in the shape of a pot and of a color between blue and yellow; this sign is the single house of saturn" when herschel discovered the planet ura

to lowest. in their phallic symbolism the egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth from it. the chaldeans and egyptians also held that everything which is a result dwells in the cause of itself and turns to that cause as the lotus to the sun. accordingly, the supreme intellect, through its paternal foundation, first created light--the angelic world. out of that light were then created the invisible hierarchies of beings which some call the stars; and out of the stars the four elements and the sensible world were formed. thus all are in all, after their respective kinds. all visible bodies or elements are in the invisible stars or spiritual elements, and the stars are likewise in those bodies; the stars are in the angels and the

achin and boaz, as the legs of jehovah, thereby signifying to the modern philosopher that wisdom and love, in their most exalted sense, support the whole order of creation- both mundane and supermundane. the holy grail like the sapphire schethiy, the lapis exilis, crown jewel of the archangel lucifer, fell from heaven. michael, archangel of the sun and the hidden god of israel, at the head of the angelic hosts swooped down upon lucifer and his legions of rebellious spirits. during the conflict, michael with his flaming sword struck the flashing lapis exilis from the coronet of his adversary, and the green stone fell through all the celestial rings into the dark and immeasurable abyss. out of lucifer's radiant gem was fashioned the sangreal, or holy grail, from which christ is said to have

the air (20) quadrupeds, vertebrate earth animals. the third order of gates is termed decad of humanity and its divisions are as follows (21) appearance of man (22) material human body (23) human soul conferred (24) mystery of adam and eve (25) complete man as the microcosm (26) gift of five human faces acting exteriorly (27) gift of five powers to the soul (28) adam kadmon, the heavenly man (29) angelic beings (30) man in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empyrean heaven. the fifth order o

n in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empyrean heaven. the fifth order of gates is termed the angelic world and its divisions are as follows (41) ishim--sons of fire (42) orphanim--cherubim (43) aralim--thrones (44) chashmalim--dominions (45) seraphim- virtues (46) melachim--powers (47) elohim--principalities (48) ben elohim--angels (49) cherubim- archangels [the order of the angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this vol

42) orphanim--cherubim (43) aralim--thrones (44) chashmalim--dominions (45) seraphim- virtues (46) melachim--powers (47) elohim--principalities (48) ben elohim--angels (49) cherubim- archangels [the order of the angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this volume. the rabbins disagree fundamentally as to the proper sequence of the angelic names] the sixth order is termed the archetype and consists of but one gate (50) god, ain soph, he whom no mortal eye hath seen. the fiftieth gate leads from creation into the creative principle and he who passes through it returns into the unlimited and undifferentiated condition of all. the fifty gates reveal a certain evolutionary process and it was declared by the rabbins that he who w

firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the second 'head' is the sensuous, or the world of perception, and the third is the material or physical world (see isis unveiled) among the later qabbalists there is also a division of the sephirothic tree into five parts, in which the distribution of the globes is according to the following order (1) macroprosophus, or the great f

esser part incarnated in a material organism (eve) and wandered in the darkness of mortal existence. the followers of mohammed apparently sensed more accurately than the uninitiated of other sects the true mystic import of paradise, for they realized that prior to his fall the dwelling place of man was not in a physical garden in any particular part of the earth but rather in a higher sphere (the angelic world) watered by four mystical streams of life. after his banishment from paradise, adam alighted on the island of ceylon, and this spot is sacred to certain hindu sects who recognize the old island of lanka- once presumably connected with the mainland by a bridge--as the actual site of the garden of eden from which the human race migrated. according to the arabian nights (sir richard bur

MASTERING WITCHCRAFT

dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. whether it was part of their original plan or merely a side issue, these angelic beings "sons of god" or "watchers of the heavens" as they were entitled, elected to mate with womankind. the book of genesis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the

, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, and similarly in greek mythology concerning the gods' dealings with the rebellious titans. it is a persistent theme. the zohar intimates, however, that though most of the giants yielded up their lives in the flood, many of their spirits partaking as they did of the angelic nature of their fathers, proved indestructible, and lived on, invisible yet powerful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demoni

f that welter of confusing symbolism enough of the old secrets to make the processes work if properly pursued. the methods nowadays may seem to some childish, hit and miss compared with the original starry wisdom, but modern witches believe that despite the accretions and maybe distortions of the past sixty centuries, there still remains at the centre of the cinder a spark of that mysterious dark angelic fire which first breathed life into the clay of this world. it is to this remnant of the old wisdom in its most practical aspect that you shall be introduced in the following pages. this is what witchcraft is all about. theory and scholarship i shall leave to other books. the interested reader, should he wish to pursue magical theory in greater detail, or follow the historical thread of th

it into some useful activity such as driving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concentric circle. in between the lines will be written hebrew names, divine and angelic, which pertain to the nature of the operation. in the centre may often be traced geometrical figures, such as a square or a pentagram whose sides or number of points again correspond numerologically with the type of spell being cast. to the practising witch, however, this is all mostly totally irrelevant and unnecessary. quite apart from the theoretical over-complication, the practical det

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

phabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his

MEANING OF MASONRY

e from super-physical to physical conditions--why and how, again we must not stay to enquire. it fell, through inherent weakness and lack of wisdom. unable to effect its own recovery it required skilled scientific assistance from other sources to bring about its restoration. whence could come that skill and scientific knowledge if not from the divine and now invisible world, from those" gods" and angelic guardians of the erring race of whom all the ancient traditions and sacred writings tell? would not that regenerative method be properly described if it were called, as in masonry it is called, a" heavenly science" and welcomed in the words that masons in fact use" hail, royal art? thus, then, was the origin and birth of religion. and religion is a word implying a" binding back (re-ligare

MICHAEL FORD BOOK OF CAIN

her and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of night. by the noon tide sun you have walked, and with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth is the pitch fork within the fiery sun, that is our aged mark of being and becoming. cain, my son, o

MICHAEL FORD WITCHMOON

the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and mind set. through the past 600 years of vampiric history, many women and men would wake from a seemingly restful sleep, still feeling exhausted and worn out. their experience from dreaming would be disturbed or reminiscent of a waning sexual experience with a demonic or angelic being. it is possible to develop, out of inherited and personal traits, an independent predatory instinct which can function on "autopilot" while dreaming. then that the hunter may seek out unconsciously those who have imprinted on the astral plane their wishes of congregation and lust. many have developed from personal experience 11 11 (ie. childhood or early life trauma) a predatory comp

at; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is the h

the earth. the chant of going unto the luciferian sabbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and wak

ick until the flaming swords of the seraphim reveal the path of the emerald crown of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary and devil in flesh. the individual shall move through the dual ecstasies to work with both shadow and light. this is the development of the bestial and angelic familiar; the holy guardian angel and evil genius-congressus cum daemone. five: this is the initiation by magickal retirement for a period, from which one observes sethian isolation and the various aspects of self. the initiate shall receive instructions of the coven, and may then seek the discarnate who reside in the lands of the gast for selfintrospection. six: the infernal induction. th

utiful. i knew that in the night i was free and, even though on the astral plane there are often wars among sorcerers, that i was safe unto myself. i had, after all, developed strength and protective walls from the blood and sexual fluids of two individuals from many nights of tantric elemental formations. i began to hear disembodied chants, in many different voices and tones, often sounding both angelic and demonic. i saw within the forest a vast clearing. a huge bonfire lit up the area, and various torches surrounded the area, beyond which were great shadows of night. a numerous assembly of witches had come, many in human form. their astral shapes were either beautiful or grotesque, some demonic and animal like. i felt a charge of happiness and astounding energy. some looked upon my form

hich is located near the triangle. if this is a solitary rite, it is advised to begin a working of dream control shortly after. by this means the goal of the rite may develop even further into atavistic exploration. you may wish to devise a banishing ritual which suits your workings. banishing rituals in enochian are most useful, since this is an ancient and barbaric magickal language. within its angelic alphabet are phonetic keys to the aethyrs, 121 121 to the evokation of spirits and higher sorcery. a banishing ritual serves to clear the mind of any non-magickal thoughts, a sort of temporary "exorcism" if you will. invocation rinmps zipll, vovim londoh marb levanael, rinmps zipll, demonic element- fire of earth, dragons' kingdom according to levanael, ol vinu a. laoaxrp, torzul pambt ol

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ogy by which it was erected was of anextremely advanced level. from that time onwards, the moon would come to represent(in almost all cultures) arcane powers of protection and magic. this apotropaic barrier,often referred to as by native peoples as the the great web in the sky, was put thereobviously to prevent the atlanteans from ever leaving this place. the earth was to betheir tomb. the higher angelic intelligences which rule our solar system may have erected the cosmicbarrier after relative normalcy had returned to the planetary grid. the facts are not clear as tohow it got there or what agency is really responsible. c. s. lewis refers to this barrier andthe quarantine of the bent ones in his writings, terming the earth tomb of the aliens, thul-candra (the silent planet. before their d

astrology and astronomy, we have the moonsnodes, also known as the circling dragon. the dragon symbol is one of the supreme archetypes; one should endeavor to make a com-plete study of all its permutations. if done, an incredible tale will unfold. atlantis, alien visitation, and genetic manipulation109 from the sword to the syringe beyond the moons circlet of apotropaic power, the true governing angelic agenciesreign. they are the ones that create the glitches in the modules, satellites, and spacetelescopes that our satanic demigods put into orbit. the moons orbit was preciselysynchronized to move with the earth. being exactly the same size as the sun seenfrom earth, and we always only perceive one side of the moon. the moon is muchlarger than the satellites of other planets and is conjec

n portent that the destiny of washington, d.c, would befilled with that pioneering endeavor and excessive (not to say belligerent) enthusiasms.in fact, the augury on that morning of april 3, 1791, was remarkable. the sun and moon were not theonly pair in aries at that time: no fewer than five of the known planets were in that zodiacal ram thesign which favors brave undertakings (p. 7)cosmocrates (angelic beings of the creation)the leader of these mighty beings was due to take over the direction of western civilization in 1881caused considerable excitement in the esoteric circles of washington, d.c, and the occult world in gen-eral (p. 33)appendix b: book abstracts244atlantis, alien visitation, and genetic manipulation virgoin the arch of the skies on the day the foundation stone for the wh

MICHAEL W FORD THE VAMPIRE GATE

senting the black flame, balanced wisdom gained. 2. take your attention to lucifer as manifesting everything powerful and light based in your life that source of strength, invigorating inspiration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your bein

an individual who recognizes the god/ess within. luciferians do not worship satan but recognize there must be balance 84 between the material and spiritual, the darkness and light. luciferians view their own being as holding the black flame of lucifer samael and lilith within, this is intellect and wisdom. this is beyond good and evil, the spirit has two aspects the demonic (instinct, desire) and angelic (intelligence, consciousness. luciferian magick essentially close to the term, black magick but specifically focuses on ascending in a self-deified and isolated way in reference to lucifer, the bringer of light. luciferian magick may in this term make reference to seeking light and darkness through magickal development, not an abstract concept, but to manifest the will in both the spiritua

MICHAEL WYNN THE SOUL TRAVELERS

ng being may they have any experiences of, or gain any pleasure from, our world. many spirits are described as moving back and forth between the material and astral planes, but direct contact between these entities and human beings usually happens in dreams. it is believed by many members of the occult, and the members of islam, that each human being in assigned both a demonic counterpart, and an angelic counterpart. spirits of this kind, those assigned to you at birth, are often called tutelary spirits. it is true, however, that all humans are subject to the whisperings of not only their own demon, but demons and spirits who roam freely. after a vampiric spirit latches on to a human they become increasingly difficult to remove. the spirit will feed from the negative thoughts of the indivi

en a curtain is placed between these 2 pillars symbolizing the veil that exists--michael wynn's "the soul travelers" 59 betweens the selves of light and darkness. there is another kind of spiritual transformation available to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unified with both the angelic and demonic counterparts; human beings who have undergone this ritual of transformation become what are commonly known as vampires. like all spiritual development, the vampiric rite is irreversible, but unlike the great work, it requires the selling of one s soul to satan; after the vampiric rite, the individual has no chance of redemption, and no chance to enter heaven. from this fact hav

he colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the west. the angelic counterpart, and the angelic race in general, is often symbolized by the sun, which repre

mains in the greek tradition. according to greek mythology zeus, along with his brothers poseidon and hades, defeated the older gods, called the titans, and banished them to tartarus (the greek underworld. these titans, who were the offspring of gaia (tiamat, once ruled the earth; their brutish nature corrupting and spoiling the planet. this race even attempted to make slaves and sport out of the angelic race, but jehovah and satan cast down the titans. it is also worth mentioning that prometheus sided with zeus (the olympians) in the war of the titans. although the greek mythology does not mention it, eventually a flaming rock was hurled to the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 war

racterized with 12 emerald-colored wings and is called the peacock angel. lucifer is said to have many faces and forms, and when he appears on the earth he arrives in the form of baphomet, the black man of the sabbat. azazel and his bride lilith spawned a race of demons which plague man too this day. lucifer refused to bow before humans, who he claimed were mere clay as opposed to lucifer who was angelic and therefore made of light. satanists often speak of lucifer as he who recognized his own will and desires outside of the wills of god; fearful that other angels would begin to develop self-hood, god had azazel cast from heaven. azazel is, to this day, associated with outcasts and scapegoats. lucifer, who is now both angel and demon, is called the bringer of the black flame and represents

eak of lucifer as he who recognized his own will and desires outside of the wills of god; fearful that other angels would begin to develop self-hood, god had azazel cast from heaven. azazel is, to this day, associated with outcasts and scapegoats. lucifer, who is now both angel and demon, is called the bringer of the black flame and represents the ideal of every satanist to achieve union of their angelic and demonic guardians. the direction associated with lucifer is the east, whereas satan proper is associated with the north. lucifer is said to be capable of cunning and deceptive speech, and this can be paralleled to prometheus, who has many wiles and clever in rhetoric. upon falling to earth, lucifer s physical appearance is often described as a handsome, androgynous or hermaphroditic fi

were warlike, brutal, and ruled over humanity. they also contended a lot with each other, and there was much in-fighting. upon dying a mortal death, these nephilim roamed the earth in spirit, and cause strife among mankind to this day. it is important to keep in mind that there were two separate races of giants that once ruled the earth; the first race of giants was the titans who were not of the angelic race, and the second was the nephilim, who were the offspring of the fallen angels and mortal women. many of these nephilim that were born to human women were brought forth by cesarean section, and would very often kill the mother who bore them. the fall of azazel is a parallel of the prometheus story. if you recall, prometheus defied zeus and stole fire from the gods. azazel taught man th

MICHAEL W FORD NOX UMBRA

this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born of witch blood, and hold the secrets of the grave i am vampyre, born again in the bloodied caul lilith

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive an

of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made f

MORALS AND DOGMA

threat, that god visits the iniquity of the fathers upon the children, to the third and fourth generation of those who violate his laws. after a long while, the day of reckoning always comes, to nation as to individual; and always the knave deceives himself, and proves a failure. hypocrisy is the homage that vice and wrong pay to virtue and justice. it is satan attempting to clothe himself in the angelic vesture of light. it is equally detestable in morals, politics, and religion; in the man and in the nation. to do injustice under the pretence of equity and fairness; to reprove vice in public and commit it in private; to pretend to charitable opinion and censoriously condemn; to profess the principles of masonic beneficence, and close the ear to the wail of distress and the cry of sufferi

ovah. he is described as seated on the pinnacle of the universe, leading forth the hosts of heaven, and telling them unerringly by name and number. his stars are his sons and his eyes, which run through the whole world, keeping watch over men's deeds. the stars and planets were properly the angels. in pharisaic tradition, as in the phraseology of the new testament, the heavenly host appears as an angelic army, divided into regiments and brigades, under the command of imaginary chiefs, such as massaloth, legion, kartor gistra etc--each gistra being captain of 365,000 myriads of stars. the seven spirits which stand before the throne, spoken of by several jewish writers, and generally presumed to have been immediately derived from the persian amshaspands, were ultimately the seven planetary i

of pontus, theophrastus, simplicius, macrobius, and proclus, that in each star there is an immortal soul and intelligence--part of the universal soul and intelligence of the whole--this opinion of orpheus, plotinus, and the stoics, was in reality, that of many christian philosophers. for origen held the same opinion; and augustin held that every visible thing in the world was superintended by an angelic power: and cosma the monk, believed that every star was under the guidance of an angel; and the author of the octateuch, written in the time of the emperor justin, says that they are moved by the impulse communicated to them by angels stationed above the firmament. whether the stars were animated beings, was a question that christian antiquity did not decide. many of the christian doctors

MOTTA MARCELO THE COMMENTARIES OF AL

eath of theurgy. but at least it should not be the death of common sense. you are free to make a fool of yourself, but leave your neighbor alone. he may make a fool of himself who knows? 54. bahlasti! ompehda! i spit on your crapulous creeds. by sound, bahlasti suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an explosion. these two words are obviously from the angelic language. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! the name mary is connected with mars, mors, etc, from the sanskrit mr, to slay; and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. mr is the s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ed in eternity, creating or rather luminously emanating from the center of the circumference, which radiates outward from being and good to nothingness and evil. as men, who are intelligences, finite lights within the abode of time and movement, we aspire toward that motionless light for which we are its mobile emanantions. death, by delivering us from the body, draws us close to it and its other angelic lights, pure spirits whose bliss is found in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leaving the body to soar on the wings of the soul.9 in 1512, florence would also witness the creation of an original organization, the company of the trowel. this society appears to have emerged from the operative masonry that preceded it, although i

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

phorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the other

rstanding the foundation for the conscious make up known as "i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not

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

it. the hei, which indicates malchut of atzilut, thus alludes to the union of z feir anpin and nukva that occurs within it. when someone reveals a secret to a wicked person, he causes yesod, which is that vav, to channel its effulgence to the powers of evil. this is alluded to by the words g ca secret to another, h for the numerical value of the word for gsecret h [sod] is 70, referring to the 70 angelic princes [of the non-jewish nations. the non-jewish nations, at least until their rectification in the messianic future, embody the fallen version of adam that chose to be associated with the materiality of this world and thus oppose the revelation of divine will on earth. there are 70 archetypal nations, enumerated in genesis 10. their spiritual sources, the angelic gprinces, h are personi

wicked, he causes yesod to channel its flow into these 70 [princes] and they [can then] overpower malchut. g-d intended that they should all be subject to malchut, under the purview of the jewish people, but he effects the opposite, giving the forces of evil power over them. this is the mystical meaning of the sages f statement, gwhen wine enters, the secret comes out. h8 gwine h refers to the 70 angelic princes [of the nations, likened 6 nidah 20a. 7 proverbs 25:9. 8 eiruvin 65a. the arizal on parashat noach (2) 53 to intoxicating wine. when this gwine h enters to receive [flux] from yesod, gthe secret exits, h i.e, malchut, which is the gsecret h [sod] of yesod. the numerical value of the word for gwine h (yayin, yud-yud-nun= 10+ 10+ 50) is 70, alluding to the 70 nations. alcohol intoxic

must occur on the eighth day. we shall now return to the subject of the injection of the [snake fs] poison, and how the intermixing of good and evil is the mixing of the seventy nations [with israel in eve fs womb. sam-el14 is the [celestial] king of the seventy [celestial] princes, while michael is the over the seventy [sages of the] sanhedrin [corresponding to] the seventy souls of jacob.15 the angelic personification of self-orientation is the gdemon h (i.e, negative angel) sam-el. michael is the angelic personification of chesed. the reason there are seventy nations and seventy corresponding descendents of jacob and members of the sanhedrin is because these are personifications of the seven emotional attributes from chesed to malchut, each compounded of ten sub-sefirot. the seventy nat

not help for another year. time in judaism is not a monolithic entity. every moment in time has its own unique nature and gpersonality, h a result of the changing hues of divine energy constantly recreating the world. as part of this, every year has its own personality, and therefore mitzvot designated to be performed in a specific year must be done so. above, this is depicted as the gprince h or angelic personality of a specific year not being able to trespass into another year fs gspace. h this is why [the heavenly court] annuls a decree of seventy years [of suffering, for the individual falls under the power [of the forces of evil] for only seventy years. g-d therefore has mercy on him and annuls this power. but when a person becomes eighty years old [the forces of evil] no longer have

rs to the [heavenly] prince [of egypt. the ghost of heaven h refers to the patron angels( gprinces h) appointed over their respective nations. after the egyptians were drowned in the sea, scripture says gisrael saw egypt h.in the singular, rather than gthe egyptians h. gdead on the seashore. h although the simple meaning of this verse refers to the nation of egypt, it implies as well the heavenly angelic patron of the nation that was robbed of its power over them. here, too, g-d promises to deliver the heavenly power source of the enemy nation to the jewish people. afterwards, gyou will take its captive h refers to the [earthly soldiers] under its influence. 1 isaiah 24:21. 2 exodus 14:30. the arizal on parashat ki teitzei (2) 780 alternatively, it is known that gthe [real] enemies of a pe

for there is no jew who does not possess part of a heavenly angel. therefore, in egypt, it is written, gthese are the names of the children of israel c h.referring to the angels, g cwho came to egypt with jacob, h5 down below. jacob and israel are both names of the patriarch jacob, so the fact that both are used in the same verse begs explanation. the zohar6 explains that gisrael h refers to the angelic dimension of the jewish people, which descended into the egyptian exile together with gjacob, h their earthly dimension. this is [the mystical meaning of] the verse, gand the israelites traveled from ramsese, about six hundred thousand foot[-soldiers. h7 [at first blush, it sounds as if scripture was just estimating how many there were, but g-d forbid [that we should think this, since ever

o him, saying, it is because g-d is gthe rock, his work is perfect. h that is, man is his gwork h and he created him perfect, giving him a portion of all the worlds. why did he do this? because gall his ways are just. h this means that when a person performs a commandment, the angel [within him] is also considered to have performed it, and it benefits from his good deed. every person possesses an angelic component, and g-d desires that all creatures be sustained on the merit of their deeds and not live off [his] charity. but an angel does not possess free choice, so he could never be sustained on his own merit [he can be sustained] only through [the merits of] the person of whom he is a part. the good deed of the person is considered for the angel as if he did it. this is the inner meaning

u. betraying this act of goodness is ingratitude of the first order. he also did the following for you: gwhen the most high gave nations their homes c. h this phrase reads literally: gwhen [he] caused to inherit.the supernal [one].the nations [their homes, h and may thus also be read, gwhen [he] caused the supernal [ones] to inherit the nations. h thus[ gthe supernal ones h] refers to the seventy angelic princes, under whose dominion g-d placed the seventy [archetypal] earthly nations. and how does each person recognize his [national] identity and people [the answer is given in the continuation of the verse] ghe set the divisions of man h when he confounded their languages [at the tower of babel],17 and each [angelic prince] was given a different language. the angelic prince corresponding

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

them and used their power, strive to repay in some way the debt owed to these other struggling lives <52> the grade after the earth ceremony is that of theoricus. it is referred to the ninth sephirah on the tree of life, yesod, the foundation, and to it are attributed the sphere of the operation of luna and the element air. here the candidate is conducted to the stations of the four kerubim, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is always through the power and authority and symbol of the kerub that the elemental spirits and their rulers are invoke

me as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3c word and the kerubi. it 1: the kerub that the elemen- 1 zs in all the others, important t: r e'ements vibrating about him z"d active as the sylphs, but f 5 he salamanders but avoid e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, eac

usual procedure of invoking pentagrams and the vibration of divine names following upon the conjuration of the powers of the four subsidiary elements. to this grade, there is attached no elemental prayer as in the former grades, but there is one remarkable invocation employed which bears quoting here. in full temple, the english version is not used, but it is vibrated in the original enochian or angelic tongue- a language which is at once sonorous, vibrant and dramatically impressive. the following is the fullversion of which an abridged one was normally used in the temple "i reign over you (here 3 6 the golden dawn the order version names the three archangels of the element) saith the god of justice in power exalted above the firmament of wrath. in whose hands the sun is as a <66> sword

e aid i may at length attain to be more than human and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" the preface to the assumption of the obligation is under these circumstances a tremendously impressive occurrence, and few could fail to be even faintly moved by it. it consists of an invocation of an angelic power "in the divine name iao, i invoke thee thou great avenging angel hua, that thou mayest invisibly place thy hand upon the head of this aspirant in attestation of his obligation" it is not difficult to realise that this is a critical and important phase of the ceremony. during this obligation, because of the symbolism attached to it and because of the active aspiration which is induced

. the written rubric has previously appeared in my tree of life, and i may now add a word or two concerning the further directions which are orally imparted to the can40 the golden dawn didate after his admission. the prime factor towards success in that exercise is to imagine that the astral form is capable of expansion, that it grows tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. when this imaginative expansion of consciousness produces the sense that the height is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76

l "part one. d. divination. receive and study the tarot system, making notes of the principal attributions of the inner method. introduction 43 <83'%rt two. practical. on a selected question, either your own, or the examiner's, to work out a divination first by geomancy, then by horary astrology, then by the complete inner tarot system, and send in a correlated account of the result "part one. f. angelic tablets. receive and make copies of the enochian tablets, the ritual of the concourse of the forces, and the ritual of the making of the pyramid, sphinx, and god-form for any square. a written examination on these subjects may now be taken "part two. make and colour a pyramid for a selected square, and to make the god-form and sphinx suitable to it, and to have this passed by an adept. to

than a long cupboard, about ten feet long by six or seven wide. all furniture from the centre should be cleared away, leaving a central space in which one may freely move and work a small table covered with a 46 the golden dawn blackcloth will suffice for the altar, and the two pillars may be dispensed with but formulated in the imagination as present. he may find it very uskful to paint flashing angelic tablets according to the instructions found elsewhere, as well as the banners of tvhe east and west, pla&g these in the appropriate cardinal quarters of his improvised temple. if he is able to obtain small plaster-casts of the heads of the kerubirn- the lion, the eagle, bull and man- and place these in the proper stations, they will be found together with the tablets to impart a considerab

and stand behind the head of your body and let yourself be reabsorbed (in the introduction, page 106, i have given instructions for the performance of the qabalistic cross. when tracing the pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. the impression should be of a fire ring studded in four places with stars of flame. likewise, when vibrating the angelic names, the student should endeavour to imagine four vast towering figures about him. but see further in my book''the middle pillar" 1.r <110> the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of

REGARDIE TALISMANS

endix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, the letters governing the sign under which the opera

is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, the letters governing the sign under which the operation falls, together with the planet associated therewith (if a planetary talisman. thus in elemental operations, you should take the letters of the appropriate zodiacal triplicity, adding al thereto, thus forming an angelic name which is the expression of the force. hebrew names as a rule represent the operation of certain general forces while the names on the enochian or angelical tablets represent a species of more particular ideas. both classes of names should be used in these operations. i illustrate his idea as follows: fire aries leo sagittarius triplicity: heh teth samech+ al= hitsael earth taurus virg

hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter five a practical example the clarification of all the above theoretical points can best be achieved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not capabl

e connected by a tab, thus: on one of the sides, it seems that a peculiarly appropriate symbol would be the ace of cups from, let us say, the waite or golden dawn pack of the tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so whi

st pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovating

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rldly thoughts, which are engendered and distracted by the purchases of riches.possessions, honour, rank and money to him are but as trifles; he forces the growing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they

es have become confined, the mountainsstand forth, the hidden treasures in. their seed are implanted in the bowels of the earth, secretly laidup, the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the s

as teen mainly directed to historical and physical astronomy,but man has within him a microcosmical sun, moon and stars, that bear a. sympathy with thecelestial bodies, and in the centre of which shines thee divine spirit. this celestial spirit actuatesand influences thee elementary essence and stirs it up to the propagation of its like, for which naturedesigned it, shining with a pure, ethereal, angelic part called the rational soul, being a divine light,or stream flowing immediately from the great creator, and uniting man with his maker.'vast chain of being which from god began,nature222s ethereal, human, angel, man.'the understanding and celestial faculties of man are formed from the ethereal world, the sensitivepowers of life and action are derived from the celestial world, and the gro

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

still virgin imagination. the astral light, depicted in ancient symbols by the serpent devouring its tail, represents alternately malice and prudence, time and eternity, tempter and redeemer; for this light, being the vehicle of life, is an auxiliary alike of good and evil, and may be taken not only for the fiery form of satan but for the body of the holy ghost. it is the instrument of warfare in angelic battles, and feeds indifferrealization 39 ently both the flames of hell and the lightnings of st. michael. it may be compared to a horse having a nature analogous to the chameleon, ever reflecting the armour of his rider. the astral light is the realization or form of intellectual light, as the latter is the realization or form of the divine light. the great initiator of christianity, seei

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

hat involve absurdity. could god be absurd for one instant, neither himself nor the world would be in existence the moment following. to expect from the divine arbiter an effect having a disproportionate cause, or even no cause at all, is what is called tempting god: it is casting one's self into the void. god operates by his works. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in theirs. the domain of man is all corporeal and visible nature on earth, and if he cannot rule suns an

prevision of all great events to come. the author in bold outline sketches the philosophy of history, and divides the existence of the entire world between seven genii of the kabalah. it is the grandest and widest interpretation ever made of those seven angels of the apocalypse who appear successively with trumpets and cups to pour out the word and its realization upon earth. the duration of each angelic reign is 354 years and 4 months, beginning with that of orifiel, the angel of saturn, on 13 march, for, according to trithemius, this was the date of the world's creation; his rule answers to a period of savagery and darkness. next came the reign of anael, the spirit of venus, on 24 june, in the year of the world 354, when love began to be the instructor of mankind; it created the family

ROBERT KIRK WALKER BETWEEN WORLDS

tle (see page 66? this political or militaristic interest in seership, second sight and related matters has a long history, of course, and is by no means limited to the flurry of interest shown in the seventeenth and early eighteenth centuries. in the reign of elizabeth i we find the great scientist and cryptographer rd john dee communicating with beings in other dimensions; these were spirits or angelic entities who taught him a comprehensive system of magical and spiritual arts. much of dee's material has undertones similar to that described in a more humble context by robert kirk. dee was for a number of years queen elizabeth's roving agent in europe, and employed astrology and spirit communication to establish information, the whereabouts of hidden treasure (in england and wales, and t

RUBY TABLET OF SET

istence of hell, and the blessings of god shall never pass its gates. and thee, satan, i admonish never again to approach heaven, for i should again cast thee out. but if thou would dare to try the will of god and messiah, know that on earth i will ordain the new race of god, which shall be by complete design perfect and unstained by thy infernal flaw. for thou art author of ruin and death to our angelic order, and neither heaven nor hell shall now be eternal save through man. whereupon gabriel, who was herald of heaven, carried this message to me, and i brought it across the great void to satan, who said, messiah proposes truce between us, for he perceives that neither hell nor heaven may pursue ultimate victory ere all be lost to chaos. but he finds impasse intolerable nevertheless, and

sh thus the feeble and corrupt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward kelley, he wrote into his diaries a series of nineteen magical incantations in what he called the "enochian or angelic language" with each incantation or key dee provided an english translation, also communicated by the angels to kelley. in 1659 the dee diaries containing the keys were published by meric. casaubon as a true and faithful relation of what passed for many yeers between dr. john dee and some spirits.3 the attribution of the keys or language to enoch is interesting insofar as he is a remarkable

sh thus the feeble and corrupt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward kelley, he wrote into his diaries a series of nineteen magical incantations in what he called the "enochian or angelic language" with each incantation or key, dee provided an english translation, also communicated by the angels to kelley. the dee diaries were eventually deposited in the british museum. in 1659 ce a printed version of the dee diaries including the keys was published by meric. casaubon as a true and faithful relation of what passed for many years between dr. john dee and some spirits. in the

SALMANRUSHDIE THESATANICVERSES

nd published in 1989 by viking penguin inc. for marianne contents i the angel gibreel ii mahound iii ellowen deeowen iv ayesha v a city visible but unseen vi return to jahilia vii the angel azraeel viii the parting of the arabian seas ix a wonderful lamp satan, being thus confined to a vagabond, wandering, unsettled condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the angel gibreel 1 "to be born again" sang gibreel farishta tumbling from the heavens "first you have to die. hoji! hoji! to land upon the bosomy earth, fir

to shore; but the other, to whose head a soggy bowler hat clung as if by magic, denied this "god, we were lucky" he said "how lucky can you get" i know the truth, obviously. i watched the whole thing. as to omnipresence and -potence, i'm making no claims at present, but i can manage this much, i hope. chamcha willed it and farishta did what was willed. which was the miracle worker? of what type- angelic, satanic- was farishta's song? who am i? let's put it this way: who has the best tunes? these were the first words gibreel farishta said when he awoke on the snowbound english beach with the improbability of a starfish by his ear "born again, spoono, you and me. happy birthday, mister; happy birthday to you" whereupon saladin chamcha coughed, spluttered, opened his eyes, and, as befitted a

art under a variety of pseudonyms and nobody ever worked it out. with his female equivalent, mimi mamoulian, he ruled the airwaves of britain. they had such a large slice of the voiceover racket that, as mimi said "people better not mention the monopolies commission around us, not even in fun" her range was astonishing; she could do any age, anywhere in the world, any point on the vocal register, angelic juliet to fiendish mae west "we should get married sometime, when you're free" mimi once suggested to him "you and me, we could be the united nations "you're jewish" he pointed out "i was brought up to have views on jews "so i'm jewish" she shrugged "you're the one who's circumcised. nobody's perfect" mimi was tiny with tight dark curls and looked like a michelin poster. in bombay, zeenat

-four today. but though the city behind and below him throngs with festival, up he climbs, alone. no new birthday suit for him, neatly pressed and folded at the foot of his bed. a man of ascetic tastes (what strange manner of businessman is this) question: what is the opposite of faith? not disbelief. too final, certain, closed. itself a kind of belief. doubt. the human condition, but what of the angelic? halfway between allahgod and homosap, did they ever doubt? they did: challenging god's will one day they hid muttering beneath the throne, daring to ask forbidden things: antiquestions. is it right that. could it not be argued. freedom, the old antiquest. he calmed them down, naturally, employing management skills a la god. flattered them: you will be the instruments of my will on earth

ty to five prayers and i refused to return. i felt ashamed to beg any more. in his bounty he asks for five instead of forty, and still they love manat, they want uzza. what can i do? what shall i recite? gibreel remains silent, empty of answers, for pete's sake, bhai, don't go asking me. mahound's anguish is awful. he _asks: is it possible that they _are_ angels? lat, manat, uzza. can i call them angelic? gibreel, have you got sisters? are these the daughters of god? and he castigates himself, o my vanity, i am an arrogant man, is this weakness, is it just a dream of power? must i betray myself for a seat on the council? is this sensible and wise or is it hollow and self-loving? i don't even know if the grandee is sincere. does he know? perhaps not even he. i am weak and he's strong, the o

hem, actually let them fall where they would need picking up; perfectly, richly unconscious of what he was doing, he went on proving to himself that he, the poor boy from the streets, no longer needed to tidy up after himself. it wasn't the only thing about him that drove her crazy. she'd pour glasses of wine; he'd drink his fast and then, when she wasn't looking, grab hers, placating her with an angelic--faced, ultra--innocent "plenty more, isn't it" his bad behaviour around the house. he liked to fart. he complained- actually complained, after she'd literally scooped him out of the snow- about the smallness of the accommodations "every time i take two steps my face hits a wall" he was rude to telephone callers _really_ rude, without bothering to find out who they were: automatically, the

gether, love. seek and destroy: that was all. o most slippery, most devilish of cities- in which such stark, imperative oppositions were drowned beneath an endless drizzle of greys- how right he'd been, for instance, to banish those satanico-biblical doubts of his- those concerning god's unwillingness to permit dissent among his lieutenants- for as iblis/shaitan was no angel, so there had been no angelic dissidents for the divinity to repress- and those concerning forbidden fruit, and god's supposed denial of moral choice to his creations- for nowhere in the entire recitation was that tree called (as the bible had it) the root of the knowledge of good and evil _it was simply a different tree_ shaitan, tempting the edenic couple, called it only "the tree of immortality- and as he was a liar

nk in cheap debating points" and other monsters, too, no less real than the tabloid fiends: money, power, sex, death, love. angels and devils- who needed them "why demons, when man himself is a demon" the nobel laureate singer's "last demon" asked from his attic in tishevitz. to which chamcha's sense of balance, his much-to-be-said-forand-against reflex, wished to add "and why angels, when man is angelic too (if this wasn't true, how to explain, for instance, the leonardo cartoon? was mozart really beelzebub in a powdered wig- but, it had to be conceded, and this was his original point, that the circumstances of the age required no diabolic explanations. o o o i'm saying nothing. don't ask me to clear things up one way or the other; the time of revelations is long gone. the rules of creati

SATANGEL

ch that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief. what began on the whole as spirits of nature grew to become the gods of the pagan age. these in turn were reinterpreted and demonised as one culture dominated another. the most ancient gods become the giants and titans, whilst younger conquering religions build new temples. these in turn became subjugated t

h declared apocryphal and thus destroyed by the church these were most influential from around the 13th century onwards. a full version only appeared around the 18th century when an original copy was discovered which had been preserved by the ethiopic-church. according to this text enoch had been chosen by the lord as a writer of truth. in an early passage of the chronicles, he is transmuted into angelic form and allowed to visit heaven, receiving his information first hand. then the lord said to micha-el: go and strip enoch of his own clothes; anoint him with oil, and dress him like ourselves and micha-el did as he was told. he stripped me of my clothes, and rubbed me over with a wonderful oil like dew; with the scent of myrrh; which shone like a sunbeam. and i looked at myself, and i was

pirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, the four seasons, the days of the week, the hours of the day, to places, plants and principles of every kind. they also expanded greatly upon their numbers and names. spells and incantations calling up

appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succinct and unchanging as orthodox theologians would have us believe. compare almost any description of spirits from the lesser key to the description of the angelic manifestation in ezekiel 1:6-13. as we shall observe, the angels, saints, devils and demons may be traced back largely to the spirits of the previous aeon of pagan magick. the hebrew term for angel is mal akh, meaning messenger. the word angel itself comes through the sanskrit angeres, persian angeres, to the greek angelos. such pre-christian roots are apparent even in their names, which c

printed into the collective imagination of our culture over hundreds of thousands of years. thus, although we may now be wholly immersed in an aeon of atheist and nihilist world views, the angels and devils themselves still provoke a powerful response from our deeper minds. angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose fre

yakult hadash, where the two egyptian magicians jannes and jambre manage to gain unqualified admission to heaven and refuse to leave. micha-el and gabri-el are sent to expel them but are defeated. after metatron defeats the magicians he is set above micha-el and gabri-el. according to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the meta

gel, arch-demon chancellor of the order of the fly, patron of hypocrites. manifests as a peacock or a mule, or as bearded, eagle winged, lion bodied. charged with the devil s livery. corresponds to the quabballistic sphere of yod. identified with sacrifices by fire. agares (goetic, from greek agreus meaning hunter, also the name of an avatar of dionysos. a duke ruling in the east. formerly of the angelic order of virtues. appears as an old man riding a crocodile, with a goshawk on his fist. causes earthquakes, destroys dignities, teaches languages, brings back runaways, makes those who run stand still. agrath bath mahalath, aggerath, igrath, igerath, agrat (hebrew, daughter of mahalath. one of samael s three wives, queen of demons. angel of prostitution. equated with lilith. the bible ment

w. employing this code, the sacred name of baphomet translates to that of sophia. perhaps this was known to eliphas levi, whose depiction of this mystery is commonly reproduced in modern texts. his picture is that of a hermaphrodite, displaying both male genitalia symbolised as the two caduceus serpents, and female breasts. barbatos (goetia, 8th spirit. duke commanding 30 legions, formerly of the angelic order of virtues. teaches the speech of animals, breaks enchantments on hidden treasures, knows past and future, reconciles friends and those in power. barbelo (gnostic. according to the gnostic sect called the sethians, the daughter of pistis-sophia. was so great in her glory that it is said that she outshone god. bathin (goetia, 18th spirit. duke commanding 30 legions. appears as a stron

SATANIC BIBLE

orrect wording, as the proper translation has been disguised through the use of euphemisms, and only designed to throw the inept magician and/or would-be inquisitor off the track. apocryphal as they have become (and who can tell what grim reality provokes the "fantasy, the enochian calls are the satanic paeans of faith. dispensing with such once-pragmatic whitewashing in terms such as "holy" and "angelic, and arbitrarily chosen groups of numbers, the purpose of which were only to act as substitutes for "blasphemous" words- here, then, are the true enochian calls, as received from an unknown hand. the first key the first enochian key represents an initial proclamation from satan, stating the inception of the laws of temporal theologies and of the lasting power which resides in those bold en

SCHEM HA MEPHORESH

the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of the book of exodus each consist of 72 letters (the english translation is) 19th verse: and the angel of the elohim, that went before the camp of israel, removed and went behind them; and the pill

SEPHER YETZIRAH WESTCOTT

brate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47

e angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called the admirable

SEVEN SHADES OF SOLITUDE

itude a brief disquisition concerning the subtil degrees of the lonely road, set forth in accordance with the gnosis of the sabbatick craft tradition, by andrew d. chumbley solitude is a muse to those whom it loves. it is a masked wanderer that meets the mage as the oldest of friends, as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the

all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

is orations he laboured hard to imitate, the second visitor was wheeled into the room in a chair. this man was also in what, to most, is the prime of life, namely, about thirty-eight; but he was literally dead in the lower limbs: crippled, paralytic, distorted, he was yet, as the time soon came to tell him, a hercules in crime! but the sweetest of human smiles dwelt upon his lips; a beauty almost angelic characterised his features("figure d'ange" says one of his contemporaries, in describing couthon. the address, drawn up most probably by payan (thermidor 9, after the arrest of robespierre, thus mentions his crippled colleague "couthon, ce citoyen vertueux, qui n'a que le coeur et la tete de vivans, mais qui les a brulants de patriotisme (couthon, that virtuous citizen, who has but the hea

TELESMATA AND FLASHING TABLETS

basic mode of charging and consecrating step 1 use the proper words and letters when charging a tablet. these would be the letters governing the signs under which the operator falls, along with the correct planetary association (only for a planetary talisman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this

TELESMATIC FIGURES

la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch, the names terminating la will represent a good, powerful and mighty force and of a milder nature than those terminating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings are more severe terminating with la. the termination of the names in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also dra

the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is

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

s the occult seal of black magic. note in both of them the opposed position of the triangles and the position of the moon (in the center of the black magic seal. black magic, masonic witchcraft, and triangle powers 369 freemasonry's the royal arch banner reveals two angels holding their respective wings in a triangle shape. the cloven hoofs and goat legs demonstrate the luciferian nature of these angelic creatures (from coil's masonic encyclopedia, revised 1995) yellow springs institute for contlmporary studies and the arts the architectural design for the yellow springs institute for contemporary studies and the arts in chester springs, pennsylvania reveals a music amphitheater and a triangle structure with a circle inside. meanwhile, the official logo for the yellow springs institute is

nd her arms and hands arranged symbolically. every man and woman is a star h 547 this ad in magical blend magazine touts that for just $1,400 you can order this pentarle star-shaped dagger, suitable for ceremonies and rituals. the ad also says that the product is "handcrafted with love in vermont" 548 codex magica a wax talisman created by occultist edward kelley, using directions obtained in the angelic language he called "enochian (enigma magazine, issue 6. a friend of texe marrs' ministry sent this drawing of baphomet incorporated in an oval shaped, irregular pentagram. he noted that such an arrangement indicates the revolving of venus (the goddess, or feminine principle) around the sun in an elliptical orbit. the irregular pentagram is a sign of black magic when shown inverted and encl

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iew, was merely the instrument of the anima the soul. the highly respected alexandrian scholar origen (c. 185 c.e. 254 c.e) theorized that in the beginning, god had created a certain number of spirit entities who received physical bodies or spiritual bodies as determined by their respective merits. some might be appointed human forms, while others, according to their conduct, would be elevated to angelic status, or relegated to the position of demons. such a concept of the preexistence of souls seemed too close to reincarnation for those learned christian scholars assembled for the first council of constantinople in 543. by then, church doctrine had decreed that it was given each soul to live once, to die, and then to await the day of judgement when christ returned to earth. despite his pr

hrist would raise the dead and judge those who would ascend to heaven and those who would suffer the everlasting torments of hell. the delay in the second coming forced the church to adjust its theology to acknowledge that the time of judgment for each individual would arrive at the time of that person s death. for the traditional christian, heaven is the everlasting dwelling place of god and the angelic beings who have served him faithfully since the beginning. there, those christians who have been redeemed through faith in jesus as the christ will be with him forever in glory. liberal christians acknowledge that, as jesus promised, there are many mansions in his father s kingdom where those of other faiths may also dwell. for more fundamental and conservative christians, the terrifying g

eir consciousness is free of time and space and all prior physical limitations. there is often a sense of disorientation and confusion when family, friends, medical personnel, and other people seem unaware of their nonphysical presence. the sensation of moving down a tunnel toward a bright light is frequently mentioned. a great number of those who have undergone nde state that they encountered an angelic being, a spirit guardian, or the spirit of someone known by them to have been deceased, such as a friend or a relative. many report having witnessed a kind of life review of their earth-plane existence. a glimpse of paradise or even a guided tour of heaven conducted by an angelic host is recalled by many. an extreme reluctance to leave this beautiful state of existence and return to their

ics and science to spend all of his considerable energy delving into the mysteries of the spiritual world. he immediately resigned all of his appointments and retired at half his pension. not only had god revealed himself and the true spiritual essence of the scriptures to him, but swedenborg felt that god wanted him to develop a new church. swedenborg said that he could hear the conversations of angelic beings and could even participate in such otherworldly discussions. in time, he was given visions of both heaven and hell, and he developed the habit of lying in trance for several days and nights. his arguments with the evil spirits, the fallen angels, terrified his servants, but the gentle conversations with the benign angelic beings soothed their fears. in 1759, swedenborg had the visio

d mediums and mystics 153 emanuel swedenborg (1688 1772. observations of these other dimensions had been recorded as strictly as any man of science among his detractors. it had been given to him, as a scientist and as a man of spirit, to be able to reach into two worlds one of spirit, the other of matter. from the time he was 55 until his death, swedenborg spoke to spirits of the deceased and to angelic beings. according to his constant dialogues with such entities, he said that the spirit world was comprised of a number of concentric spheres, each with its own density and inhabitants. the existence of the spirits was quite similar to that of earth, with houses, trees, parks, schools, and so forth. those who died of disease or old age regained their youth and health in the spirit world. e

secution and the return of jesus christ. the first of seven seals to be opened (revelation 6:1 2) by the lamb (christ) discloses a conquering king astride a white horse, the first of the four horsemen of the apocalypse. scholars disagree whether this triumphant king represents christ returning to do battle with satan or the antichrist emerging to summon the forces of evil to oppose christ and his angelic army. the second seal (6:3 4) reveals the red horse, representing civil war; the third, the black horse, symbolizing famine (6:5 6; the fourth, the pale horse, representing the suffering that follows war and famine. the fifth seal to be opened by the lamb yields a vision of the persecution of the church throughout history and during the last days. when the sixth seal is revealed, it displa

john 2:18, he declares that the enemy of christ has manifested and that many false teachers have infiltrated the christian ranks. in verse 22, john names as the antichrist anyone who would deny jesus as the christ and the father and the son as the antichrist, and in 2 john verse 7 he declares that there are many deceivers already at work among the faithful. according to revelation, christ and his angelic armies of light destroy the forces of darkness at armageddon in the final battle of good versus evil. babylon, the false prophet, and the beast (the antichrist) are dispatched to their doom, and satan, the dragon, is bound in a pit for a thousand years. with satan imprisoned and chained, the millennium, the thousand years of peace and harmony, begins. although christ s second coming is sai

h you always: true stories of encounters with jesus. new york: bantam books, 1995. steiger, brad, and sherry hansen steiger. mother mary speaks to us. new york: dutton, 1996; signet, 1997. armageddon in revelation 16:16, the battlefield designated where blasphemers, unclean spirits, and devils join forces for the final great battle of the ages between their evil hordes and christ and his faithful angelic army is armageddon, the mound of megiddo. the inspiration for such a choice of battlegrounds was quite likely an obvious one for john the revelator, for it has been said that more blood has been shed around the hill of megiddo than any other single spot on earth. located 10 miles southwest of nazareth at the entrance to a pass across the carmel mountain range, it stands on the main highway

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rles. witchcraft. new york: meridian books, 1960. alchemy the image of alchemists as defrocked wizards and full-time frauds is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the belief that certain incantations and rituals could convince or command angelic beings to change base metals into precious ones. according to ancient tradition, the mummy of hermes trismegistus, the master of alchemical philosophy, was found in an obscure chamber of the great pyramid of giza, clutching an emerald tablet in its hands. the words contained on the tablet revealed the alchemical creed that git is true and without falsehood and most real: that which is abov

ts to be much older, however. it was dated 1458 and claims to be translated originally from hebrew. the text reveals to the adept that the universe is teeming with hordes of angels and demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevolent demon that hover near him or her from birth until death. abramelin magick provides instruction to the initiates of the gmagic of light h that will enable them to achieve mastery over the demons and place them under their control. abramelin the great magus learned how to ac

from spirit to spirit. these words of power were said, by their very sounds, to exert a strong emotional effect. a famous example is: eca zodocare iad goho torzodu odo kilale qaa! zodacare od sodameranul zodorje lape zodiredo ol noco mada dae iadapiel! these words are supposedly from the enochian language, believed by magicians and other occultists to pre-date sanskrit. they were addressed to the angelic beings that the magi believed would assist them in their magick and they translate as follows: gmove, therefore, and show yourselves! open the mysteries of your creation! be friendly unto me, for i am servant of the same, your god, and i am a true worshipper of the highest. h in all chanting, recitations, and litanies, the impact of a group is far more impressive than that of a single voic

hat the inquisition sought to bring to trial for demonolatry and devil worship. it was not until the advent of the renaissance that the magi and their forbidden knowledge began to gain a certain acceptance among the courts of europe and the better educated members of the general populace. perhaps one of the greatest difficulties that the magi had with the orthodox clergy was their contention that angelic beings could be t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 57 during the middle ages, magi were men who accumulated occult wisdom and knowledge from the kabbalah. summoned to assist in the practice of white magick. there were seven major planetary spirits, or archangels, that the magi were interested in contacting: raphael, g

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or sorcerer becomes the flesh through which his or her gods manifest, they are isolate and strong in this practice. the danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adver

THE MAGICIAN S KABBALAH

other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, myth

THE MIDDLE PILLAR

occult glyph is more akin to a coat of arms than anything else. a magicalfigure is the coat of arms it represents. these magicalfigures are built up to represent the diffuent modes of the manifestation of cosmic force in its different types and on its different levels. they are given names, and the initiate thinks of them as persons, not troubling himself about their metaphysical foundations. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. when facing east, therefore, and vibrating powerfully the name raphael, the student should attempt to build up in his imagination, or to visualize a vast angelic figure, conceived of in the traditional conventional style, of vibrating y

e necessary correspondences. the philosophy circulating the light and the formula of vibration 91 appertaining to daath is almost entirely a modem one. but there is another mediaeval system which, attached to ths qabalistic system, provides us with an invocation of the element spirit. a great deal of research on this was done by dr. john dee and his skryer edward kelly, both of whom called it the angelic or enochan system. my experience confirms that the archangelic names contained in one of these very potent magical invocations are very sympathetic to the nature of daath, which is described as a link between the ego and the hgher self. these names may very logically be attributed to daath and be used with it. they are elexarpeh, comananu, and tabitom.25 the method of vibrating these archa

mentally intone the word "ya-mu (yah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 172 theb alancbee tweemni nda nd magic 6. imagine a violet disk of light in the hollow of your throat. visualize a black oval or egg shape within this disk. as you foms on the throat center, breathe in and imagine that you can hear the heartbeat of the universe. you are aware of angelic choirs singing softly in some far-off heaven, and you have the feeling that if you opened your mouth to speak, your words would drip honey and have the aroma of jasmine. breathe out and again visualize the black oval w i t h the violet disk. breathe deeply, then intone the mantra "ha-ng (hah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalati

ustice. next comes the invocation of the four archangels. these archangels are associated with the idea of the divine creator governing the four elements and the four directions. angels and archangels are considered specific aspects of god, each with a particular purpose the pentagram 179 and jurisdiction. they are humanized symbols of what we believe to be good and holy. nearly all of the hebrew angelic names end in the suffixes "el" or "yah" this indicates that they are "of god" raphael "the healer of god" is assigned to air. gabriel "the strong one of god" is assigned to water. michael "he who is like god" is assigned to fire. uriel "the light of god" is assigned to earth.3 while the pentagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the ci

y, bay-ee-toh-em, en-ah-en-tah, and hay-koh-mah. part 11: air a 1. see a shaft of light come down, in the skull, to the neck. 2. formulate a flaming sphere of brilliant yellow and see the ball extend all the way through the neck, and see it extend up into the head. 3. superimpose on the yellow sphere the sign of aquarius 2 in the complementary color of purple. 4. vibrate "yod-heh-vav-heh" and the angelic names "raphael" and "chassan" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the sylphs: holy art thou, lord of the air, who has created the firmament. shaddai el chai. almighty and everlasting, ever-living be thy name ever-magnified in the life of all. we praise and we bless thee in th

ht; and we aspire without cessation unto thy imperishable and immutable brilliance. amen. part i: fire a 1. see a shaft of light descend once more to the heart center or solar plexus. 2. formulate a flaming sphere of brilliant red. see the ball extending from front to back. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all th

us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once more to the region of the hips, the generative region. 2. see a flaming sphere of brilliant ultramarine blue. 3. superimpose on the blue sphere the sign of scorpio ttl+ in the complementary color of orange. the middle pillar exercise 215 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the undines: holy art thou, lord of the mighty waters, whereon thy spirit moved in the beginning. elohim tzabaoth. glory be unto thee ruach elohim. whose spirit hovered over the great waters of creation. 0 dept

we may be found worthy to know thee, to unite with thy spirit, in the silence, for the attainment of thy understanding. amen. part v: earth 7 1. see a shaft of light descend once more to the feet, from about the ankles. 2. formulate a flaming sphere of brilliant indigo. 3. superimpose on the indigo sphere the sign of taurus 5 in the complementary color of pale yellow. 4. vibrate "adonai" and the angelic names "auriel and "phorlakh" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the gnomes: holy art thou, lord of the earth, which thou hast made for thy footstool. adonai ha-aretz, adonai melekh. unto thee be the kingdom, the power and the glory. malkuth, geburah, gedulah. amen. the rose

THE MOTHMAN PROPHECIES

e of life requires a long list of environmental and chemical conditions. for all these conditions to exist simultaneously on a single planet also requires a whole series of improbable coincidences. men have always gazed at the night sky and dreamed of other worlds. four thousand years ago, enoch became the first space traveler, visiting seven worlds or planets after being roused from his sleep by angelic spacemen. swedenborg, the great swedish mathematician, went wandering through the cosmos in the 1700s, and a proper bostonian named william denton was given a guided tour of venus in the 1860s. george adamski, howard menger, and several others visited the moon in the 1950s, preceding neil armstrong by more than a decade. menger, a new jersey sign painter, brought back some "moon potatoes"

world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the record on that great phonograph in the sky cracked and stuck in a single groove. single groove. single groove. single. iii. the contactee syndrome is a fundamental reprograming process. no matter what frame of reference is being used, the experience usually begins with either the sudden flash

THE NECRONOMICON SIMON VERSION

inal ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word

erpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the urillia text and forming the very end of the received ms, is the second part of the testimony of the mad arab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral

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

we have the white and black triangles, the unique athanor of moral alchemy, the transmutation of darkness into light. gthe stone becomes a plant, the plant an animal, the animal a man, and man greatens into deity. h*2 *1. the mysteries of magic, p. 150 *2. ibid, p. 30. nothing is absolutely evil, nothing is accursed for ever, not even the archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. thus we rise through the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the m

THE TAROT OF C C ZAIN

r the realization of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. those four attributes, wisdom, perseverance, courage, and love are usually rendered in occult circles as "to know, to do, to dare, to be silent" the winged linga in the center of the wreath of zodiacal flowers symbolizes the permanent union of soul-mates and their ascension into angelic worlds by virtue of the properties of the soul-mates system so formed. the girl kneeling by the harp denotes that this union was brought about by living the life of the spirit while on earth. spiritual aspirations and devotion to furthering god's great plan, loving and unselfish endeavor to contribute the utmost to cosmic welfare, together with a clear conception of the laws of harmony, in

THE WITCH CULT OF ZOS VEL THANATOS

th the parallel system of crowley's thelema, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of

dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plan

THE ABYSS AND TABAET

manic persian sorcery. as i have mentioned before, it is the willingness and creativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon

TYSON DONALD NEW MILLENNIUM MAGIC

matthew, john, and luke. all this was an attempt to reduce the forces of the ele- ments to human dimensions so that they could be understood and manipulated. unfortunately, the forcing of the elements into human shapes circumscribed their powers. they became more controllable but less potent. when the magus is unsure of his or her ability to fully control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic

me of its parts from the tra- ditional jewish kabbalah. this time will not be wasted. in modern magic, the kabbalah is used as a kind of mega filing system. it is concerned almost exclusively with the tree of the sephiroth and its aspects. the tree provides a schematic pattern that organizes and relates the many disparate subsystems of magic, such as astrology, the tarot, the occult elements, the angelic hierarchy, numerology, the hebrew letters and their many occult uses, the demon- ic hierarchy, the ritual instruments, the various levels of human awareness, the four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts for the purpose of achieving a t

correct order of the banners, which can be recalled easily without the need for memorization merely by understanding their graphic patterns. this is not the place to enter fully into the use of the twenty-four banners of tetra- grarnrnaton in ritual magic. those who are interested in pursuing this subject will iind it presented in detail in the author's work tetragrammaton: the secret to evoking angelic powers and the key to the apocalypse (llewellyn: st. paul, mn, 1995. when trying to understand a system of symbols, it is always helpful to break it down into its component parts. the zodiac has a twofold division into signs that are animal and signs that are human. the animal signs are aries, taurus, cancer, leo, scorpio, capricorn, and pisces. the human signs are gemini, virgo, libra, sa

be determined if it is safe to invoke them. spirits have no shapes or physical bodies of their own. however, they have natures that harmonize or clash with aspects of the natural world that are trans- mitted to them through the mind of the magus. that is why angels often carry with them pleasant odors. the spiritual reaction of the magus to the scent of flow- ers is in accord with the quality of angelic being. the resonance created in the mind of the magus by rose incense, for example, is perceived as desirable by angels and attracts them; conversely, the spiritual quality of angelic nature is translated into sensual terms familiar to human perception--often as an agreeable scent. demons will favor and be attracted to a harsh incense because the strong physical reaction of the magus smell

e alchemical union of opposites between mor- tal and immortal, between flesh and spirit. the similarity between the guardian angel and the winged god, hermes (for the romans, mercury, will at once be apparent. the guardian is a personal her- mes; hermes is an abstraction of all the guardians: for in truth there is only one guardian, who is diversified in several billion human consciousnesses. all angelic visitations, such as the one that came to the shepherds at the birth of jesus, are vis- itations of the guardian in different guises. each man and woman conceives the guardian uniquely. in this sense there is only one angel, who takes a different name and face for each new task. in magic the prime use of the guardian is to gain instruction in the right mode of living in harmony with the li

TYSON DONALD SOUL FLIGHT

the golden dawn 109 and earth-and the fifth universal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with the tattwa. the symbols themselves were made about two inches in size upon blank cards around the dimensions of ordinary playing cards, for convenience of handling. the black egg is shown inverted with the small end down. the silver crescent reclines with both points upward. the red triangle has a single point uppermost. the sides of the yellow square are vertical

volent beings similar to angels that radiated a sense of warmth and light, but did not involve themselves in human beings traveling on the astral plane. he wrote that they would recognize the presence of remote viewers, but would not interact with them or guide them.'69 when morehouse described these beings to his monitor, the monitor told him to approach them and engage them in conversation. the angelic beings merely smiled in a polite way and walked off. they regarded the remote viewer as harmless, but not worth talking to. morehouse also had his encounters with hostile beings that he regarded as demons. they would approach smiling, looking in every way like normal human beings, but when he began to suspect their true nature they would immediately attack him. on one occasion, they grabbe

hree moires, or fates, who determine the length of human existence-klotho who spins the thread of life, lachesis who sustains it, and atropos who cuts it. they cannot be prevailed upon to extend the term of existence but may reveal some of its mysteries if invoked by name. 214 soul flight xiv temperance hebrew letter: samekh (tent prop) correspondence: sagittarius path: twenty-ffth an androgynous angelic figure stands at the margin of a pool, measuring the contents of one cup into another, so that the liquid makes a diagonal stream between the vessels. his--or perhaps it is her-attention is raptly focused on the task to avoid spilling even a single drop, so that the level in both cups may be made exactly equal. one cup originally held a strong wine, and the other was filled with pure water

aths the following list of the thirty-two paths on the tree provides the essential information you will need to do pathworking. it is vital to have a good understanding of the tarot trumps and the seven planets of traditional astrology before you begin this ritual work, since the trumps and planets play a large part in defining the nature of the connecting pathways and the spheres. the divine and angelic names are less important, but may be useful to know if they are needed to challenge an astral being you encounter on a path. i have provided the names and their translations as they were used by the golden dawn, even though not all of them are perfectly accurate. some of the divine names are compound. because the paths are numbered as they descend the tree, the twenty-two paths that link p

leached by the sunlight to a pallor that shows only a trace of blue. the wind sounds high overhead with a roar that is like distant flames, although nearer the ground the air is almost still. even when it does blow fitfully, it feels like a blast from an open furnace. the god of this desert world remains unseen and unmet, but communicates with those who travel across his lands by means of haughty angelic emissaries who fly down from the heavens on great feathered wings that shimmer with iridescence. their tone of voice is superior and their expressions are faintly disdainful, as though they resent the necessity to touch the ground. 254 soul flight 17. teiwaz literal meaning: tew, god of oaths and battle general sense: courage, war skills, weapons, honor, nobility, promises, principles, oat

ne, the clothing of animals is pregnant with meaning, and on the astral plane this is far more emphatically the case. an elemental may, for some purpose of its own, masquerade for a time in alien garb, but we are given a certain definite procedure to follow in dealing with them."232 the methods of dealing with such deceptions in appearance mentioned by mathers involved the vibration of divine and angelic names, the making of signs of the elemental grades of the golden dawn, and the formation of pentagrams upon the air with various elemental associations. their purpose was to show to the spirit that the astral traveler 231. gaster and daiches, three works (babylonian oil magic, 20. 232. regardie, 460. chapter seventeen: etiquette in the astral world 295 had authority over the spirit, and to

name of an angel such as michael, who is noted for his abilities as a warrior, or the name of jesus, which has the potency to banish evil spirits. names of god that are used in the bible are effective for christians, muslims, and jews alike. the divine name shaddai means "the almighty" and is an ancient name of great potency. it may be used in the simple phrase "shaddai, protect me" similarly, an angelic name would be inserted into the phrase-for example "michael, protect me" the invocation of the power of the name should be spoken emphatically, but there is no need to shout it out. speak it firmly and clearly, while holding in your mind the nature and identity of the being that possesses the name. symbols of faith religious symbols can make potent charms of protection for those who believ

TYSON DONALD THE MAGICAL WORKBOOK

ngs of the elements should be used. evocation of these kings alone can accomplish most of the material goals that might arise during the practice of ritual magic. when an understanding is gained of other lower spirits and their place in the earthly or infernal hierarchies, this method can be employed to call them forth into the triangle. the four kings of the elements and the divine, archangelic, angelic, and ruling beings placed over them, according to golden dawn teachings, are shown in the accompanying table. remember that hebrew is written and read from right to left. the apex of the triangle points in the direction most appropriate for the spirit or spirits that will be evoked into it. in the golden dawn system, elemental spirits of air are evoked into a triangle pointing east; spirit

thority of yod-heh-vav-heh upon which the universe is formed" it should not be too difficult for anyone using this exercise in evocation to make the changes in the wording of the ritual necessary for different spirits. always bear in mind that the name of a spirit should be accompanied by its specific titles, offices, and associations, and that a spirit is ruled by the authority of the divine and angelic names that are set over it-spirits of water are ruled by the divine names presiding over water, and by the angels of water, for example. a name of power can only be used effectively by a ritualist if the angelic or divine quality signified by that name has been invoked. the magician must become shaddai el chai before he or she can rule lower spirits by the authority of shaddai el chai. thi

TYSON DONALD THE POWER OF THE WORD

tter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. ge

. the method for extracting the names of the angels described here would have been completely familiar to john dee, who had read agrippa and reuchlin. it is the same technique that is used to extract the seventytwo names of the shem ha-mephoresh from exodus 14:19-21 (see christian ginsburg, the kabbalah [london: routledge and kegan paul, 19551, pp. 132-6. in order to distinguish these two sets of angelic names, i have added the divine suffix al to the merciful angels and the suffix ih to the angels of judgment. the results are tabulated below. the position of the second h in each of the twenty-four permutations of ntragrammaton is indicated by boldface type: ihvh: aries (fire-cardinal) 1. angel of mercy: qthh+ al (kethahe1)-ihvh 2. angel of severity: hthq+ ih (hatakiah)-ihvh ihhv: sagittar

the spirit ave during a session that began at seven o'clock on the morning of monday, june 25, also in cracow (ibid, p. 166. together, the keys and the watchtowers form the heart of enochian magic. it is from the keys that the enochian language is largely derived. the enochian system practiced by the hermetic order of the golden dawn entirely depends on the keys and the elemental associations of angelic names extracted from various sections of the great table of the watchtowers. each watchtower is a magic square of enochian letters consisting of thirteen rows and twelve columns. the watchtowers are bound together into one great table by the letters of the so-called tablet of union arranged in a cross. the golden dawn associated the watchtowers with the four elements and with the letters o

, it was widely assumed that the founders of the golden dawn had created this system based upon a few hints from dee and kelley. regardie writes: but this stands out very clearly, that in these diaries [of dee and kelleyl is a rudimentary scheme which bears only the most distant relation to the extraordinary developed system in use by the order. whoever was responsible for the order scheme of the angelic tablets-whether it was mathers and westcott or the german rosicrucian adepts from whom the former are supposed to have obtained their knowledge-was possessed of an ingenuity and an understanding of magic such as never was in the possession either of dee or kelly (golden dawn, p. 625) in fact, almost the entire golden dawn enochian system is derived from the diaries published by casaubon, w

rters as watchtowers and interpreted them in this manner on a cosmic level "in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens (golden dawn, p. 656. the four angelic tables literally become the guardian gates at the ends of the manifest universe, the ultimate bastion against the violent entry of the "death-dragon" telocvovim (him-that-is-fallen, who is mighty coronzon, or lucifer. the notion that the firmament of heaven is sustained above the floor of the world by four supports is very old. the ancient egyptians believed that 182 tetragrammaton four pi

den dawn the kerubic squares. the kerubic squares yield a name of four letters; the crossbar of each lesser cross gives a name of five letters; and the upright of each lesser cross gives a name of six letters-thus the 456 in the key. that this power is given "successively" suggests that the name of god of three letters rules the kerubic name of four letters, the god name of four letters rules the angelic name of five letters on the arm of the cross, and the god name of five letters rules the angelic name of six letters on the column of the cross. all twelve enochian names of god are applied to each of the four watchtowers. the three names of each watchtower apply to the corresponding lesser angles of all four watchtowers. there is no need to struggle here with elemental associations. for e

ve some other occult meaning. in dee's manuscript record of the english version of the keys, vial is spelled viol, which has the dual meaning of a small glass vessel, but also of a stringed musical instrument played by a bow. viol the musical instrument does occur in the prophetic books of the bible (see isaiah 14:11, but in my opinion it is unlikely that this alternate meaning is intended by the angelic author of the keys. it is possible that the eight vials are intended to be linked to the great dragon, coronzon, who in revelation is given eight kings to serve him "and there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. and the beast that was, and is not, even he is the eighth, and is of the seven, and goe

iking contrast to the house of virgins of the east in the seventh key. a house in this sense means not only a physical structure in which to dwell, but also a group of individuals who are bound together by some common link such as a tie of blood, a religious sect, a business practice, a fraternal association, and so on. in this sense, the five thunders could well become a house of death-a kind of angelic murder incorporated. the words "of whom it is measured, and it is as they are whose number is 31" are very mysterious. the precise wording is suggestive. the key does not say that the measure of the house of death is 31, but rather that the measure of the house of death "is as they are whose measure is 31" a vital distinction, because it tells us that the number is to be understood in an o

VOX SABBATUM

most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent and the lion, the wolf and the goat. with the angelic higher self (the true will) you will join the bestial self (the daemon or shadow) as one. the luciferian sabbat may be conducted in the following manner. let the chamber (unless the rite is intended to be held outdoors) be decorated in more ambivalent forms of lucifer, such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

os filtros, etc, etc, todo eso es del arcano xviii. 119 we must warn the gnostic students that the most dangerous potion that the tenebrous use in order to take the student off of the path of the razor's edge is the intellect. bluntly we warn our disciples that out of two million people living in this world, only a small handful of souls (which we could count on our fingers) will be worthy of the angelic state! the rest, the great majority, is a lost harvest who will sink into the abyss forever. to be an angel is very difficult, neither time nor the mechanical evolution of nature can ever convert a human being into an angel, because this is a sexual matter. adam-christ in order for the christ to be born within us, it is first necessary for the buddha to be born within us. when the man has

WESTERN MANDALAS OF TRANSFORMATION SR AL

or another michael may be the benevolent but powerful protector. so we draw on that tremendous storehouse of energy to come to our aid in specific ways. if one examines many talismans of the middle ages (when times were bad, indeed) or in the ancient world, one can sometimes go through a lot of trouble (as i have on a number of occasions) deciphering a lot of strange symbols, including sigils (or angelic signatures) and seals, and decoding words in some esoteric script.including hebrew, which is considered an esoteric or sacred language.only to discover that the talisman was made for what would appear to be a very mundane reason. love, power, and riches seem to be the strongest motivating factors for much of the amulet or talisman making of the past (although amulets have been primarily us

anet mars on a talisman for healing, along with an angel or intelligence from the sphere of the moon. one uses mars for other purposes; healing would belong to the sphere of the sun (or, in some cases, mercury; and in neither case would you use the intelligence of the moon. this is an example of combining three different energies that have little or nothing to do with one another. we don't put an angelic name on a talisman because we like the way it sounds, or even because of past associations from childhood. in qabalah, talismanic images, symbols, or names are in no way arbitrary. if you don't know qabalistic correspondences well, study the charts given here and choose carefully. the tattwa images are less-rigid in terms of categories, i. e, they were incorporated into the golden dawn tra

rough some kind of synchronistic event. you may choose some biblical name (this is not the same as the biblical character) or one mythologically based. at any rate, get a magical name, a name for your true higher self, who is guiding this whole process. when you have decided upon a name, you may want to add the suffix al, which is a god-name attributed to chesed, the merciful. it makes the entity angelic, it gives it wings (aleph) and scales (lamed. you may need to play with the name a bit before it sounds right. then try to figure out how to spell it in hebrew (see the chart in figure 2-a, and when you are comfortable with the spelling (you may want to check some gematria associations, if this is important to you, keep it for all your magical work. one of my students originally took the n

ires full participation and consciousness. many trance states produce just the opposite effect, and this is one reason why these guide guidelines are also quite specific. they insist on the presence of consciousness and will, so important for the development of a magician. let us examine some of these guidelines: 1. your h. g. a. will not be dead, i. e, a dead relative or historical figure. it is angelic. the former has a tendency to possess, albeit ever so subtly. angels do not possess; they inform. don't expect joan of arc, st. germain, or your dead aunt. spirit guides are not guardian angels. 2. your h. g. a. will not volunteer any information, and will not invade your privacy; it should only manifest when called upon, i. e, in the suggested meeting place determined by you or in pathwor

ch the letters appear in the name. the last two letters (if it has an al or el ending) are the yellow wings (a) and the green shoes and scales (l. begin to build this image through artwork, meditation, practice and dialogue. you may perceive your h. g. a. to be predominately one sex or the other, and this could change over time. however, sexuality is primarily only an attribution humans attach to angelic entities in order to make our visualization more relatable. next, learn its sigil and use it on all your talismans. the sigil is your special seal of protection. the way of doing this, and the traditional way of creating many sacred and angelic sigils or signatures in the golden dawn tradition, is to take the letters of the name, for instance gabriel (gbrial, and trace them in order onto t

e gabriel (gbrial, and trace them in order onto the golden dawn rose glyph (see figure 2-c) through a thin sheet of paper. it is best to use a ruler. the usual way of making a sigil is to indicate its opening with a circle and close with a small line. in our lodge we usually close with an arrow, so gabriel looks like figure 2-d. what have you just done? you have made a glyph or visual image of an angelic name or vibration. here we have a western technique wherein the image or visual representation is another method of communicating to an entity whose word or name we are calling upon verbally and mentally, similar to the yantra/mantra concept in the east. we could color it according to the letter associations just mentioned, that is, make the first part of the line blue (g, gimel; then yell

mous, in his reflection on the temperance key(#14. it is truly an inspirational chapter where he explains, from a hermetic point of view, the functions of the h. g. a: to guard, cherish, protect, visit and defend. there are many other excellent books on angels available today that can deepen the aspirant's relationship with his or her h. g. a. this is an age in which humankind is being visited by angelic beings in a way perhaps never known in recorded history. these techniques for forming a telesmatic image of an angelic figure can be successfully used with any angel or archangel. although there are other color scales. in the golden dawn tradition there are four, which correspond to the four worlds.we are using what is known as the king scale, which case advises for the tarot keys, zodiaca

es are from what is known as the queen scale. what is most important is consistency and knowing the correct complementary color scales to make flashing color tablets (see the table in figure 2-f. a practice flashing tablet historical writers in the beginning of the christian era recorded the belief that the stones of the breastplate of the high priest were so highly magnetized by their particular angelic rulers that they responded to questions and gave directions in flashing color language. how this manifested exactly is shrouded in mystery, but the flashing color tablets have always been an important part of the western magical tradition. in this book they are a vital part of talismanic art and the student should experiment with the possibilities outlined here. to get a sense of how power

WHO ARE THE DRACONIANS

r [in which he describes the hindu legends of the reptilian-humanoid cavern dwelling "nagas] who stated that most reptiles with well developed limbs live underground. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (2 of 68 [8/25/2000 17:19:57] let us just for a moment take the edenic drama at face value: the leaders of the three sentient creations. angelic [lucifer, human [adam/eve, and beast [the serpent, which was described as the most subtil or cunning by far of all of the "beasts of the field, all taking part in a conspiracy centered around the "big lie" that they could exist independently from their creator- the source of the very spiritual essence of life! ironically, this drama unfolded at a "tree [the tree of "knowledge" or literally

dya/reptilian agenda/who are the draconians.htm (3 of 68 [8/25/2000 17:19:57] hole in the ground. so judge for yourself whether it is "evil" to embrace darkness and have your very soul/identity/will/personality consumed by, should we say, the insatiable "luciferian hive. this is the nature of satan [formerly lucifer, who is the ultimate emotional/psychic/bioplasmic "vampire. having "consumed" his angelic followers, turning them into energy vampires as well. stealing the essence of life or the life force secondhand from everyone they can rather than go right to the source, even in light of the "alter" of calvary where the creator's perfect justice with perfect mercy joined and thus opening the way back to the creator's heart, for calvary is the very "heart" of the universe for those who are

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

os; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only of

cknowledge but five senses in man, but there are two more awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe

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

ce of time or, to be more specific, time is defined as a quantity in the soul (distentio ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s vi

ruhenden buchstaben; literis quiescentibus, is the name of the essence that 36 chapter one is pure breath, pure spirit, or pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spirit, and will.241 the kabbalistic influence on schelling is even more conspicuous in his observation regarding the interchangeability of the angelic figure the angel of the countenance, mal akh ha-panim (der engel des angesichts) or the angel of the lord, mal akh yhwh (der engel jehovahs)242 and the divine essence.243 focusing exegetically on the theophany of god to moses at/in the burning bush (exod 3:2ff, schelling notes according to the understanding of the narrator, the angel of the countenance is also jehovah, yet both are still d

also jehovah, yet both are still distinct. the meaning of the narration is perhaps just that moses was deemed worthy of a vision of that highest vitality, of that inner consuming yet always again reviving (and in this respect not consuming) fire that is the nature of the godhead. 244 the obfuscation of the ontic boundary between angel and god, centered about the image of the glorious angel and/or angelic glory, is a fundamental tenet of kabbalah in its varied formulations with roots in much older forms of jewish esotericism that may have served as the model for the binitarian pattern of devotion apparent in early christian communities that ascribed to jesus the role of the chief mediating agent.245 for schelling, the intentional confusion in scripture is proof of the logic of a+ b applied

erating what was by his time the standard kabbalistic understanding of prayer, david ben yehudah characterizes the liturgical rite as an ascent of the worshipper s will through the sefirotic pleroma to the will that is conjoined with keter. this will is the expression of the infinite potency of ein sof in the ten sefirotic gradations whence it overflows to the chain of being that extends from the angelic to the mundane worlds.224 the mystical dimension of prayer, therefore, entails the contemplative elevation of the will to the source of the will (maqor ha-rason, the dimension of infinity that is manifest in keter. the telos of worship is captured in the words from psalm 19:15, yihyu le-rason imrei fi, may the words of my mouth be acceptable to you, which are part of the meditation recited

rabbinic myth. the earth is said to have opened its mouth and beseeched god to ignore the urging of the attribute of judgment. imploring god to make hezekiah the messiah, the earth promised to offer a song in his place. the prooftext cited to bolster the argument is from the end of the earth we hear songs, glory to the righteous one [mi-kenaf ha-ares zemirot shama nu sevi lasaddiq (isa 24:16. the angelic archon of the world (sar ha-olam) intercedes on behalf of the earth, master of the world! perform his will [sivyono] for this righteous one, but a voice from heaven (bat qol) responds by citing the continuation within mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li razi li. according to the rabbinic homilist, these words herald that hezekiah w

reasons are given, although i think it possible to view them as two versions of one explanation. the first reason is related to the vision in ezekiel (9:4 6) where the men who groan and moan because of the abominations committed against god in jerusalem are marked on their foreheads by the man clothed in linen with the writing case at his waist. the individuals so inscribed are instructed by the angelic man to slay all those who are guilty. compliant with the biblical text, the mark (tau) empowers the faithful so that they may participate in the dispensation of divine judgment. the second interpretation attested in zohar, by contrast, is based on a homily transmitted in the babylonian talmud in the name of r. aha ben hanina.25 the narrative about god s punishing the jerusalemites in the n

that schelling s term der engel des angesichts is from luther s translation of the bible and refers to the messengers that bring one to a mediating face to face [angesicht zu angesicht] with the all-consuming fire of the godhead. this explanation does not exclude the etymology i have suggested. 243. see the instructive comments of corbin, paradoxe, p. 154. notably, a similar interpretation of the angelic epiphany is offered by swedenborg, arcana coelestia, 9:108, no. 6831. swedenborg may have served as schelling s immediate source, but it must be pointed out that the interpretation of jesus, the divine human (divinum humanum, as the angelic grand man (maximus homo) is itself reminiscent of the kabbalistic notion of the anthropomorphic form of the glorious angel or angelic glory. see refere

he word this [zo t] alludes to the blessing [berakhah, which is the torah, and this is the covenant [berit, as it is written this is my covenant [zo t beriti (isa 59:21. 258. david ben yehudah he-hasid, sefer ha-gevul, ms jtsa mic. 2197, fol. 25b. 259. in zohar 2:51a, the verse be-zo t yavo aharon el ha-qodesh (lev 16:3) is cited to anchor the idea that the way to approach the king is through the angelic mediator, sheliha de-malkka be-kholla, the angel of the king in all things. this angelic being, also designated by the technical terms angel of god, mal akh ha-elohim (gen 31:11; exod 14:19, judges 6:20, 13:9; 2 sam 14:20, and guardian of israel, shomer yisra el (ps 121:4, refers symbolically to shekhinah, the symbolic referent of the pronoun zo t. while there is nothing explicit or implic

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao- thiaf! 5 east- lucifer revealed as azazel, bringer of illumination and love, who resides in sha

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

invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions- each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; whi

is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antin

onstration in ones personal life. luciferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which bro

the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, one must be guided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms, desert and chaos. the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being in

hing elixir. envision now lilith and recite: lunar force of water and dream walking, which you shall manifest my consciousness from the desert caves of the red sea, i do summon you, invoke you within me. bring unto me your mysteries of your children, the lilitu, that i may hold the arcana of sexual union and vampiric manifestation. enter me, mother of the path of the wise, reveal your bestial and angelic essence to me. do manifest through me now, join in union with your mate, samael. join through me the union of opposites! allow the lunar energy to flow through you, catching the visions of lilitu and such succubi, bestial and hair covered below their waste seeking the sexual union of others in great fornication and abandonment. lilith is babalon, the goddess who bathes in the blood of the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

from mundane knowledge to seek what he called "radical truth" dee believed that enoch had received such truths from conversations with the angels. dee theorized that he could use crystal gazing to reestablish communication with enoch's angels, thus restoring the fountainhead of supernatural knowledge. whether or not dee succeeded is open to question. dee certainly believed that he had tapped into angelic power, but there is little evidence that the knowledge did him much good. nevertheless, by the time he died, his experiments were widely enough known to lend an aura of mystery and power to his name. xii the language was given on a large tablet of 49 one-inch squares which constituted the four watchtower tablets and the tablet of union. the 48 enochian calls were also derived by the use of

d that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given the t

lden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian system of magic began on march 8, 1581, through the efforts of dr. john dee and edward kelley (sometimes spelled kelly. dee was the court astrologer of queen elizabeth i of england, and kelley was his partner. a clairvoyant, kelley acted as the channel of communication between dee and various angelic entities. kelley made contact with these entities by skrying with a crystal, or shewstone. dee carefully recorded the results of the angelic communications in a series of diaries which are now in the british library (sloane 3188, 3189, 3191, 3677 and 3678. on perusing these manuscripts, it becomes evident that a new language, with a rudimentary grammar, developed over the years of their co

es by skrying with a crystal, or shewstone. dee carefully recorded the results of the angelic communications in a series of diaries which are now in the british library (sloane 3188, 3189, 3191, 3677 and 3678. on perusing these manuscripts, it becomes evident that a new language, with a rudimentary grammar, developed over the years of their communicating. this language was apparently passed on by angelic entities. occultists dubbed this language enochian, because the dictating angel, ave, apparently was the same angel who gave tablets to the biblical prophet enoch. dee and kelley travelled extensively throughout europe with their wives in the 1580s. every detail of their psychic conversations with angelic beings was diligently recorded. although the visions were mainly kelley's, dee also o

nting factor. over the years, at both whare ra and thoth-hermes tem pies in new zealand, a great deal of experimentation was don, with these seals. although their colors were manufactured by th order, they nevertheless produced a controlling quality whic everyone who worked with the tablets could feel. in the de manuscripts, we are told a number of times that every letter re resents an individual angelic force, and that the grouping of thes. forces produces the potency. of this outer circumference and its function of the seal, th angel michael says "note: out of this circle shall no creature pass, that entereth, if it be defiled" here we are told the outer circumference of the seal preven anything from entering it. thus all visions that appeared in crystal would be true ones. within the de

t capital letter at the top of the seal, which is z. go to the first square in the next section, which produces a. the same square in the following five sections produces the name zaphkie (the last square with a cross in it then doubles as a l. the next capital letter is r. go to the next six corresponding squares and the name raphael is produced, etc. the standard method used to derive the seven angelic names places each section in the following manner: 12 now, by way of column, read down each name, the capital letter designating the start of every name. this produces the following: the differences between the two systems produces a differ ent order of the angels. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these arc

ighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partake in the divine light" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this according to the lvx formulae in appendix f, and say "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve ga

sigils. dee even had a numbex of different versions which were also corrected. the final version does not fit well either, although it was corrected by the archangel raphael. making changes using the raphael revised version to the various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigious hermetic journal (volume 30) discusses the four angelic tablets. in the article, mathers is attacked for putting all the letters on the tablets. i assume the author was talking about the regardie version, as mathers' version is the same as the one published by crowley in his equinox, vol. 1, no. 7. i mention this in case others, like christian wilby, are confused between what mathers wrote and what was added later. this also applies to the gold

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

he amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mysteries (which is in the centre of the universe "not unto us, but unto his name be the glory (which is the name yhvh, with the addition of the letter shin "let the influence of thy divine ones descend upon his head (these divine ones are angelic forces, and the higher self is that of the divine one "and teach him the value of self sacrifice, so that he shall shrink not in the hour of trial, but that thus; his name may be written on high (that is, the divine name formulated in him may be brought up, as it were, to the heights "and may stand in the presence of the holy one (which genius will be a might angelic power, and in a form f

ning the opening vibration that activates the link to the second order is its divine name "rose rubea et aurea crucie which is then transmitted to the individual by touching the rose cross. this also equates to establishing the link to the second order through the vault by way of the lightning flash. with the word "elohim gibor" is the second vibration, which summons the archangel khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both 20 a

ometric pattern symbolizing the oath he has just taken. second point the chief adept gives the challenge "who comes from edom with dyed garments from bozrah" this shows that the postulant has come from edom=611 "the unlawful kingdom" or simply the uninitiated (to the 6=5 level. the reply he gives is a petition of how hard he has worked for his entrance. the chief adept now, in turn, petitions the angelic force of the sphere of geburah to accept the postulant. they then emit a lightning flash to his aura. the chief adept then hands the postulant a cup of water, the symbol of passivity and reflection of the self, which is the only way one can enter the 6=5 grade. the water in the cup is mem=40 "to bind" this shows the binding of the spirit that the postulant has just received. this fact is a

. psychic (written and vocal) 5. describe results of impressions of supplied symbols of tattwas. d. divination (written) 6. a divination question (to be supplied by chief) divined through astrology, geomancy and tarot. note: on each occasion the same question will be asked but will be worded differently. e. magic 7. talismans and flashing tablets: their formation and consecration. 8. formation of angelic and telesmatic figures from letters of name supplied. use of figures when ascending to the planes. mode of vibrating divine names using adonai ha aretz until radiance of aura is established. 9. perform ceremony of invocation or banishing of the forces of any given sign, planet or element. 10. make and consecrate a talisman for a given purpose. make and charge three flashing tablets, viz: f

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