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cally changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hiero

that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image i

the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucif

se, as the emerald tablet states "the things that are below are a reflection of the things that are above" traditionally, this altar is longer than it is wide. in the temple of isis mighty 43 mother, white molding has been placed around the center of the altar as well as the top and the bottom, to give the illusion that it is actually two solid cubes, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. t

he diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the

0 0 INITIATION CEREMONY

old shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer s

e, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of

t hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes

eophyte from the altar and presents them to the candidate. heg: by the command of the very honoured hierophant i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness. hiero: let the mystic circumambulation take place in the path of light. hiero: stands holding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind black pillar, and stands behind kerux. hiereus: takes place behind hegemon. stol: takes place behind hiereus. dad: takes place behind stolistes. all salute on passing hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this an

t are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image i

1 10 INITIATION CEREMONY

ards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, ce

ck& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i o

ero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is

ade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, ce

ck& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part ii banners of the east and west temple pillars hebrew letters: tau, shin, qoph table of shewbread table of candlesticks enoch

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

bo sus; and the umbrian: trif apruf rufru ute fciu (tres apros rubros aut piceos, aufrecht und kirchh. umbr. si^rachd. 2, 278-9. s ra. 587. 667. weisth. 1, 498. 3, 430. white animals hateful to the gods; tettau and temme preuss. sag. 42. saceifice, 55 garlanded and adorned for sacrifice. a passage in the edda requires gold-horned cows, saem. 141; and in the village of fienstadt in mansfeld a coal-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as among the greeks and romans, to give them the appearance of going voluntarily to dea

hundergod. fergunna, ending like patunna, p. 71, signifies ill the chron. moissiac. anno 805 (pettz 1, 308) not any particular spot, but the metal-mountains (erzgebirge; and virgunnia (virgundia, virgunda, conf. zeuss p. 10) the tract of wooded mountains between ansbach and ellwangen. wolfram, wh. 390, 2, says of his walt-swenden (wood-wasting: der swarzwalt und virgunt miiesen da von cede ligen. black forest and v. must lie waste thereby. in the compounds, without which it would have perished altogether, the ohg. mrgnn, as. firgen may either bear the simple sense of mountainous, woody, or conceal the name of a god. be that as it may, we find fairguni, virgun, firgen connected with divinelyhonoured beings, as appears plainly from the on. fiorgyn, gen. fiorgynjar, which in the edda means th

a god of thunder. the ossetes think a man lucky who is struck hy lightning, they believe ilia has taken him to himself; survivors raise a cry of joy, and sing and dance around the body, the people flock together, form a ring for dancing, and sing: ellai, ellai, eldaer tchoppei (0 elias, elias, lord of the rocky summits. by the cairn over the grave they set up a long pole supporting the skin of a black he-goat, which is their usual manner of sacrificing to elias (see suppl. they implore elias to make their fields fruitful, and keep the liail away from them^ olearius already had put it upon record, that the circassians on the caspian sacrificed a goat on ellas s clay, and stretched the skin on a pole with prayers* even the muhammadans, in praying that a thunderstorm may be averted, name the

storm, ecke 203. ein vlins (flint) von donrestrtden. wolfram 9, 32. ein lierze daz von vlinse ime donrc gewahsen wsere (a heart made of the hint in thunder, wh. 12, 16. schilrestein, bit. 10332. sehmverstein, suchenw. 33, 83. so slahe mich ein doncrstein! ms. h. 3, 202 "we now call it donnevkeil, swed. ksk-vigg(-wedge; and in popular belief, there darts out of the cloud together with the flash a black iccdgc, which buries itself in the earth as deep as the liighest church-tower is high^ but every time it thunders again, it begins to rise nearer to the surface, and after seven years you may find it above ground. any house in which it is preserved, is proof against damage by lightning; when a thunder-storm is coming on, it begins to sweat^ such stones are also called donnerdxie(-axes) donne

moveri necpiit, nihil est deitatis in ea. tunc accedentes, et immolantes unum de pecorihus, cum viderent deam suam nullatenus posse moveri, relicto gentilitatis errore, inquisitoque antistite loci, conversi ad unitatem ecclesiae, cognoscentes veri dei magnitudinem. sancto sunt baptismate consecrati' compare the legenda aurea cap. 117, v -here a festuni veneris is mentioned. 256 goddesses. in the black lake/ must have arisen, gross as the perversion maybe, out of the account in tacitus, who makes the goddess, when satiated with the converse of men, disappear in the lake with her attendants. but there are no other local features to turn the scale in its favour f and the danish islands in the baltic have at least as good a claim to have been erewhile the sacred seat of the goddess. we have y

3 8 INITIATION CEREMONY

samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7

therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even

lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of

cy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the t

4 7 INITIATION CEREMONY

eady to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau

suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, end

in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemi

nd the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gav

erers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the

either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest

restored her consort osiris to life, thus magically causing the nile to flood and fertility to return to the land. she is the patroness of magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can

whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked

ABRAMELIN1

n giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patria

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 (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 h

purity and self-denial to obtain the knowledge of and conversation with 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 ag

ham the jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors whic

alendar, the symbols for which are given in the twenty-first chapter of our third book. again these chapters will recall to many of my readers the extraordinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means

ABRAMELIN2

abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requi

apresent vous devez donc penser avant que d entrer dans ce bal" etc. 9 ie, he who intends to undertake the operation. 10 i doubt this assertion very much. 11 here comes another touch of prejudice. in the present day many of the profoundest students of the qabalah are women, both married and single. 12 it is necessary that the reader should not misunderstand this passage. what are meant are those black magic works containing garbled and perverted words and characters; and which teach nothing but hurtful 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 he

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 the grimoires of black magic would usually come under this head. but, nevertheless, the extravagant words therein will be usually found to be corruptions and perversions of hebrew, chaldee, and egyptian titles of gods and angels. but it is undoubtedly evil to use caricatures of holy names; and these for evil purposes also. yet it is written in the oracles of zoroaster: change not barbarous names of evocation, for

ABRAMELIN3

unto the prince magot, who are all of the same force. place the symbol upon the top of your head (under your head covering) and then you will become invisible, while on taking it away you will appear visible again (e) no. b is a square of e j squares, whence b j squares are taken which are arranged somewhat in the form of a capital f. alamala is probably from the greek, ale wandering, and melas= black, darkness; i.e, wandering darkness. no. c consists of c f squares arranged somewhat in an f form, and taken from the square of e j squares. tsaphah is from tzph= a covering or shroud. no. d is a square of c f squares. casah implies formed by coagulation. no. e consists of b g squares in an f form, taken from a square of d g squares. alatah signifies adhering closely. no. f is a gnomon of j s

r. 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 manifested in part by the angels, and in part also by the evil spirits (b) oriens, paimon, ariton, and amaimon execute the operations hereof by means of their common ministers (1) t a s

ADDTLS

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 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angl

eath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet

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 white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line. the great cross each tablet containeth a cross of 36 squares whose shaft, consisting of two files, stretcheth from the top of the tablet unto the bottom and whose bar crosses thy tablet in the center. the double vertical lines comprising the vertical shaft are called the linea dei patri, the linea dei filiique; w

g are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements together. the order of the lesser angles as they relate to the four eleme

inds the four sub-elements together. the order of the lesser angles as they relate to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading fro

ADEPTUS MINOR INITIATION

t -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 thir

ch other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. fi

ced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle thee to be received. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain about his neck, the emblem of repentance and humility" hodos "mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of swor

and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slander not, and revile not. if thou canst not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the time of thine

notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct you in the mystic symbolism of the tomb itself. let the altar be moved aside (done) it is divided into three parts, the ceiling which is white; the heptagonal walls of seven rainbow colors, and the floor whose prevailing hue is black; thus showing the powers of the heptad between the light and the darkness. on the ceiling is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths of the serpent of wisdom "the floor has upon it also

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

out of the early practices is really a foreshadowing of the difficulties of doing it. 18. i began by taking a simple geometrical object in one colour, such as a yellow square. i will quote the official instructions in 'the equinox 'dharana- control of thought '1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle '2. proceed to combinations of single objects; e.g, a black oval within a yellow square, and so on '3. proceed to simple moving objects, such as a pendulum swinging; a wheel revolving, etc. avoid living objects '4. proceed to combinations of moving objects, e.g, a piston rising and falling while a pendulum is swinging. the

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in some subject of enthralling interest and they drink their aperitif as if in a dream. i ask the mulatto boy who waits at my table (the sleek and lithe black panther) who they are; but he knows only that one is a cabaret danc

" now a party of a dozen merry boys and girls comes in. the old pianist begins to play a dance, and in a moment the whole cafe is caught up in the music of harmonious motion. yet still the invisible line is drawn about each soul; the dance does not conflict with the absorption of the two strange women, or with my own mood of detachment. then there is a "little laughing lewd gamine" dressed all in black save for a square white collar. her smile is broad and free as the sun and her gaze as clean and wholesome and inspiring. there is the big jolly blonde irish girl in the black velvet beret and coat, and the white boots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious

e ocean--and why should he, with the atmosphere of old france to be had a stone's throw from his little apartment in bourbon street? it is a curious type of house that one finds in this quarter in new orleans; meagre without, but within one comes unexpectedly upon great spaces, carved wooden balconies on which the rooms open. so he dreams away his honored days in the old absinthe house. his rusty black, with its worn red button, is a noble wear. black, by the way, seems almost universal among the women: is it instinctive good taste? at least, it serves to bring up the general level of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is

ALEISTER CROWLEY ACROSS THE GULF

befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, wi

phis, that played languorous tunes. but in my mischief i would constantly excite him to thoughts of war and of love; and his music would grow violent and loud, so that the old eunuch, rushing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculptured pillars of malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was v

however. for the god manifested exceptional favour; as a new god must do, or how shall he establish his position? the harvest were fourfold, the cattle eightfold; the women were all fertile- yea! barren women of sixty years bore twins- there was no disease or sorrow in the city. mighty was the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne

ne adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests

and woke chilled to death by me own sweat. i was so weak that i could hardly raise a hand; my tongue was swollen, so that i could not greet the sun-disk with the accustomed adoration. my brain had slipped control; i could not longer even think of the proper spells that might have brought me aid. instead, dreadful shapes drew near; one, a hideous camel-demon, an obscene brute of filth; another, a black ape with a blue muzzle and crimson buttocks, all his skin hairless and scabby, with his mass of mane oiled and trimmed like page 22 gulf.txt a beautiful courtesans. this fellow mocked me with the alluring gestures of such an one, and anon voided his excrement upon me. moreover there were others, menacing and terrible, vast cloudy demon-shapes. i could not think of the words of power that con

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ollowers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist reli

e were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject. therefore it was (

first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the c

re inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, who wished to see their sons brought up well-fed and educated in those uncertain times, where the church was the sole power and refuge. the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests t

whom has been pressed into his service at a young age by their parents, who wished to see their sons brought up well-fed and educated in those uncertain times, where the church was the sole power and refuge. the frustration at being "condemned" to a life that demanded the abandonment of society and a "normal" life led many priests to express their hostilities through the office of the demon, the black mass. often, this was also a means of political demonstration, as the church controlled virtually all the political life of the period. in a way, as though in a test tube at a philosophical laboratory, aleister crowley was brought up under similar circumstances- although ver far removed in time from the days of the church's immense temporal power. coming from a fanatically religious christia

ALEISTER CROWLEY BOOK OF LIES

on with chapters 8 and 30. it is a practical instruction, the gist of which is easily to be apprehended by comparatively short practice of mantra-yoga. a mantra is not being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand mast

"camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then bl

might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly-poor hacks! let them be turned out to grass! proof is only possible in mathematics, and mathematics is only a matter of arbitrary conventions. and yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife "white is white" is the lash of the overseer "white is black" is the watchword of the slave. the master takes no heed. the chinese cannot help thinking that the octave has 5 notes. the more necessary anything appears to my mind, the more certain it is that i only assert a limitation. i slept with faith, and found a corpse in my arms on awaking; i drank and danced all night with doubt, and found her a virgin in the morning [100] commentary( mu-epsilon)

of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet black exists. so that in that case at least one known phenomenon of this universe is identical with one of that" vain word! the logician and his logic are alike involved in the universal ruin. lines 8-11 indicate that this fact is the essential one about shivadarshana. the title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10 [155] 73 kappa-epsilo

ALEISTER CROWLEY BOOK OF THE LAW

for thereby there cometh hurt. i,23: but whoso availeth in this, let him be the chief of all! i,24: i am nuit, and my word is six and fifty. i,25: divide, add, multiply, and understand. i,26: then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nu

able joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give

n end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. c

,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are

my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly! iii,40: but the work of the comment? that is easy; and hadit burning in thy heart shall make swift and secure thy pen. iii,41: establish at thy kaaba a clerk-house:

ALEISTER CROWLEY CONCERNING DEATH

f the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop into the kisses of the sunrise. is not the ecstacy of nuit the consiousness of of the continuity of existence, the omnipresence of her body? all that hath hurt thee was

ALEISTER CROWLEY LIBER 777

water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble eight-fold path 32 bis sorrow 31 bis. table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12# 8 (260) layryt tiriel 13= 9 (3321 \yqhc hwrb duw \ycycrtb aklm malkah be tarshishim va a ad be ruah shehaq

a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, with an apple or pomegranate tall, fair, large man, with him a woman holding a large black oil jar 22 a dark man, in his right hand a spear and laurel branch and in his left a book a man, dark, yet delicious of countenance 24 a man with a lance in his right hand, in his left a human head a man riding a camel, with a scorpion in his hand 25 a man with 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and

d a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces musc

e agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a strong man with a serpent s tail, on a pale horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [probably a dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table of correspondences 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoenix. 16 40 \war raum crow. 17 43 ]wnbc sabnock sol

ed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp swo

ALEISTER CROWLEY LIBER CHANOKH

krying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric circles (the 30 thyrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv.-vii) which are attributed to the elements. there is also a black cross (or central tablet according to the arrangement shewn compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th

tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great watch-tower of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed

verse 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great watch-tower of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed to fire. plate vii. the symbolic representation of the universe 12 the black cross, or table of union. attributed to spirit. plate viii. liber lxxxiv 13 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb

e calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the cent

their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left

has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the or

urture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar tr

need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ord

it. this is the period of apophis. it is followed by the arising not of isis, but of osiris. the ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death. the alchemists themselves taught this same truth. the first matter of the work was base and primitive, though "natural. after passing through various stages the "black dragon" appeared; but from this arose the pure and perfect gold. even in the legend of prometheus we find an identical formula concealed; and a similar remark applies to those of jesus christ, and of many other mythical godmen worshipped in different countries<golden bough" j.m.robertson "pagan christs" a. crowley "jesus" etc, etc> a magical ceremony constructed on this

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ce which (as you seem to see) is a dynamic and not a static condition (there is quite a lot about this point in little essays toward truth, and also in the vision and the voice) your postscript made me smile. it is not a very good advertisement for the 8 kind of people with whom you have been associated in the past. my own position is a very simple one. i obeyed the injunction to "buy a perfectly black hen, without haggling" i have spent over 100,000 pounds of my inherited money on this work: and if i had a thousand times that amount today it would all go in the same direction. it is only when one is built in this way, to stand entirely aloof from all considerations of twopence halfpenny more or fourpence halfpenny less, that one obtains perfect freedom on this plane of discs. all the seri

is one exception to what i have said about publishing everything: that is, the ultimate secret of the o.t.o. this is really too dangerous to disclose; but the safeguard is that you could not use it if you knew it, unless you were an advanced adept; and you would not be allowed to go so far unless we were satisfied that you were sincerely devoted to the great work (see one star in sight. true, the black brothers could use it; but they would only destroy themselves. love is the law, love under will. fraternally, 666 letter no. d magic without tears get any book for free on: www.abika.com 16 june 8, 1943 cara soror, do what thou wilt shall be the whole of the law. thanks for your letter. i couldn't find the o.t.o. typescript- and then it struck me that it would be useful to await your reactio

erefore, no apology necessary for essaying this brief outline of its historical aspects. there have always been, at least in nucleus, three main schools of philosophical practice (we use the word "philosophical" in the old good broad sense, as in the phrase "philosophical transactions of the royal society for the advancement of knowledge) it is customary to describe these three schools as yellow, black, and white. the first thing necessary is to warn the reader that they must magic without tears get any book for free on: www.abika.com 81 by no means be confounded with racial distinctions of colour; and they correspond still less with conventional symbols such as yellow caps, yellow robes, black magick, white witchcraft, and the like. the danger 28* a few amendments- very few- have been nec

ecise as a theorem of trigonometry. each assumes as fundamental a certain law of nature, and the subject is complicated by the fact that each school, in a certain sense, admits the formulae of the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation

h me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking sideways, and was yellow, and the third of magic without tears get any book for free on: www.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* liber cdxviii, the vision and the voice, edition with introduction and commentary by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaileth, or if the three schools be not one" we are now ready to study t

ALEISTER CROWLEY MEDITATION

r some, and those not the least instructed, is the first real samadhi; for even the visions of "god" and of the "self" are tainted by form. in atmadarshana the all is manifested as the one: it is the universe freed from its conditions. not only are all forms and ideas destroyed, but also those conceptions which are implicit in our ideas of those ideas<black is white" but "the whiteness of black is the "essential" of its blackness "naught= one= infinity; but this is only true "because" of this threefold arrangement, a trinity or "triangle of contradictories> each part of the universe has become the whole, and phenomena and noumena are no longer opposed. but it is quite impossible to describe this state of mind. one can only specify some of the c

ves. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything but the supreme thing, is to wander still further from it- any will but that to give up the self to the beloved is black magick- yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. further, the self surrendered must not be less than the all-self; one must not come before the altar of the most high with an impure or an imperfect offering. as it is written in liber lxv "to await thee is the end, not the beginning" this training m

pommel. the blade is straight, pointed, and sharp right up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is no

ust be studied in liber lxv, where this is discussed incomparably. in the hood of this serpent are the six jewels, three on each side, ruby, emerald, and sapphire, the three holy elements made perfect, on both sides in equilibrium. 109) chapter xii the robe the robe of the magician may be varied according to his grade and the nature of his working. there are two principal robes, the white and the black; of these the black is more important than the white, for the white has no hood. these robes may be varied by the addition of various symbols, but in any case the shape of the robe is a tau. the general symbolism which we have adopted leads us, however, to prefer the description of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night sky: it is emb

its value is 300> its cup is a hemisphere, and supported from its edge is a plate pierced with holes. this censer is of silver or gold, because there were called the perfect metals; it is upon perfection that the imperfect is burned. upon this plate burns a great fire of charcoal, impregnated with nitre. this charcoal is (as chemists now begin to surmise) the ultimate protean element: absolutely black, because it absorbs all light; infusible by the application of any known heat; the lightest of those elements which occur in the solid state in nature; the essential constituent of all known forms of life. it has been treated with nitre, whose potassium has the violet flame of jupiter, the father of all, whose nitrogen is that inert element which by proper combination becomes a constituent o

ALEISTER CROWLEY SEPHER SEPHIROTH

oat ydg nuts zwg) ah. alas! yw) nerve, sinew (gn. 32:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher

paration hldbh a ruiner lbwx 47 foolish, silly, stupid lyw) a weeping hyykb cloud; high place; waves; fortress hmb to clutch, hold +lx that it was good bw+ yk aum (cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; star: the sphere of mercury bkwk greatness, magnificence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the

5& 155) cr)h ynd) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule

sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, faces mypwcrp the pillar of mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologers mym#h yl(b pure, clear, transparent, innocent *kz 508 daybreak; black rx# palate *kx 509 bridge rw#g to break down, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; series hrw) the time of god l)yt( how *ky) to go *kwh 512 adhesion, cohesion; loyalty

wn, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; series hrw) the time of god l)yt( how *ky) to go *kwh 512 adhesion, cohesion; loyalty, devotion twqbd 513 feeling, sensation h#grh 514 black rwx# statutes, enactments twqx 515 seizing without difficulty myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet) hlpt he will go *khy 516 a wood hry) partzufin: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r

ALEISTER CROWLEY THE BANNED LECTURE

improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold. but under the great systems of the civilised parts of the world, there is no trace of any such perversion in religious feeling. it is only the bloodth

he world, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to black magical practices, for they were all catholics. the power of the church was, at that time, absolute, and even research was limited by the arbitrary theology imposed upon the mind of everyone. the abomination was at its height. but its decline has been rapid. true, one hundred years later it was still possible for queens to be bulldozed by presbyterian pulpiteers, but the time was already pre

any kind was justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300 years ago, it was not considered very gentlemanly to be able to read and write. i am not sure that it is. in any case, it is a great error in education to teach these things. grammar, we must never forget, appears in the word "gramarye" beloved of sir walter scott, and "grimoire" a black magical ritual that is to say, any written document. precious little knowledge filtered through christianity. it was against the interests of the church, and in those times it was much easier to suppress people and ideas than it is now, though even today we find priests at least in oxford who appear not to have heard of a certain recent invention by a notorious magician inspired by the devil

ALEISTER CROWLEY THE HEART OF THE MASTER

here is but a dim shape as of some disaster long, oh! very long ago- the dusty memory of some leader who failed, some plan that broke its spine- i am sure of this: that all discipline is done, all courage quashed, all purpose perished. behind me- strange- the gloom is less obscure than in the east to which the eyes yearn feebly. do i feel it by instinct- the form of a vast pyramidal hill of stark black rock? i am too weary to turn my head to look. all of a sudden, far behind me, far beyond that crest, if it be one, rings out a voice, clear, firm, courageous, confident. it is a soldier's voice, the accent of command, the valour of manhood. none can mistake- i am assured- that ringing call. truth, victory, in each trumpet tone: listen! vox. the captain cries "behold, the star in the west" in

transmits which caused those phantoms of terror to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his le

six great civilizations, about to be drawn together by the opening up of communications over the planet by the expansion of the roman power. after these there stood almost alone the name: apollon. but above that extract, the whole width of the chart, the word i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a

ALEISTER CROWLEY THE I CHING

alled yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus 0. tao is the source of the yi king, as of all. 1. thou shalt obtain 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them. for they swell with thine aura when used with sincerity and repititon. 3. hast no coins? six sticks will serve. paint one side solid and the other broken. one of the six is especial; it should be made unique by painting one end on both sides. care for thine sticks as though they were coins. the method 4. when a situation ariseth in thy mind

ALEISTER CROWLEY THE LOST CONTINENT

me of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially

p and treadmill for sixteen hours of the twentyfour. this machine supplied atlas with its 'zro* or 'power, of which i shall speak presently. any worker showing even temporary weakness was transferred to the phosphorus works, where he was sure to die within a few months. phosphorus was a prime necessity of atlas; however, it was not used in its red or yellow forms, but in a third allotrope, a blue-black or rather violet-black substance, only known in powder finer than precipitated gold, harder than diamond, eleven times heavier than yellow phosphorus, quite incombustible, and so shockingly poisonous that, in spite of every precaution, an ounce of it cost the lives (on an average) of some two hundred and fifty men. of its properties i shall speak later. the people were left in utmost slavery

aphic pictures showed how to acquire the art of flying. during all the generations of atlas, not one man had been known to take advantage of these instructions. the principal fear of the populace was a variation of any kind from routine. for any such the people had one word only, though this word changed its annotation in different centuries 'witchcraft 'heresy 'madness 'bad form 'sex-perversion 'black magic' were its principal shapes in the last four thousand years of the dominion of atlas. sneezing, idleness, smiling, were regarded as premonitory. any cessation from speech, even for a moment to take breath, was considered highly dangerous. the wish to be alone was worse than all; the delinquent would be seized by his fellows, and either killed outright or thrust into the compound of the

tawny as cleopatra, others yellow as tu-chi, others of a strange, subtle blue like the tattooed faces of chin women, others again red as copper. green was however a prohibited hue for women, and red was not liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors to the deposit of excess of phosphorus in the zro. i need only point out that the mark existed long before the discovery of black phosphorus. it is evidently a racial stigma. it was the birth of a girl child without this mark which raised her mother to the rank of godde

te death to man, a fact which altogether cut off communication between one island and another except by air, as the hippopotamus-animal, although immune to its bite, was unable to swim. of the sleeping chambers i shall tell more particularly in the course of my remarks on zro .pa iii. of the aim of the magicians of atlas: of zro; and its properties and uses: of that which combined with it: and of black phosphorus. it was the most ancient tradition of the atlantean magicians that they were the survivors of a race inhabiting a country called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ipotence, omniscience and omnipresence without ceasing to be itself; that its one way to do this is to gain experience, and that therefore it enters into combinations in which its true nature is for awhile disguised, even from itself. analogously, an atom of carbon may pass through myriad proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize itself during its cycle of incarnations. it disposes of "evil" and the origin of evil; without denying reality to "evil, or insulting our daily observation and our common sense. i here quote (with one or two elucida

endix not yet recovered. k. grant, op. cit, adds several paragraphs here which appear to come from crowley. this is not provided in this text for lack of certainty of the providence. al i,26 "then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the kin

the strain of the drill of decency; a joyous relapse into the brute he has to pretend he despises. it is a drunkenness which drugs his shame of himself, yet leaves him deeper in disgust. it is an unclean gesture, hideous and grotesque. it is not his own act, but forced on him by a giant who holds him helpless; he is half madman, half automaton when he performs it. it is a gawky stumbling across a black foul bog, oozing a thousand dangers. it threatens him with death, disease, disaster in all manner of forms. he pays the coward's price of fear and loathing when pedlar sex holds out his rat-poison in the lead-paper wrapping he takes for silver; he pays again with vomiting and with colic when he has gulped it in his greed. all this he knows, only too well; he is right, by his own lights, to l

f all things. furthermore, it is for the most part not easy to find or to formulate the true contradiction of any thought as a positive idea, but only as a formal negation in vague terms, so that the ready answer is but antithesis. thus to white one putteth not the phrase "all that which is not white" for this is void, formless, and not clear, simple, and positive in conception. but one answereth black, for this hath an image of his significance. so then the cohesion of antitheticals destroyeth them only in part, and one becometh instantly conscious of the residue that is unsatisfied or unbalanced, whose eidolon leapeth in thy mind with splendour and joy unspeakable. let not this deceive thee, for its existence proveth its imperfection, and thou must call forth its mate, and destroy them b

he momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general si

ALEISTER CROWLEY THE OTO GNOSTIC MASS

the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the

w the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo inta

, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is e

ALEISTER CROWLEY THE QABALAH

. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc, in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh, he, a title of kether

ALEISTER CROWLEY THE SWORD OF SONG

s term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s nature, every dent a blessed dent! 265 the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists and we ll see. 270 i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case, where a dose 275 of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; 280 the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales seems no more god, but mere n

less anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 685 nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed 695 all in christ s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the sea

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

the fool, and the wrong un! it s fun when you say a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us 165 achilles could never catch up with that tortoise! no flyer, but very who s griffiths* no jackpot! i straddle the blind, age! at hymns i m a moral; in sankey, your kettle may call me a black pot. here s diamond for coke, and pink pearl for pale coral. 170 though his mills may grind slowly what says the old hymn?33 tune, limerick! author? my memory s dim. the corn said you sluggard! the mill you may tug hard (or lug hard, or plug hard; i forgot the exact rhyme; that s a fact) 175 if i want to grind slowly i shall, a quainter old fable one rarely is able to drag from its haunt in

vine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people s. that affectation in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands

ALEISTER CROWLEY EQ I 1

do so by addressing a letter to the chancellor of the order, at the offices of this paper. 3 an account of a. a. first written in the language of his period by the councillor von eckartshausen and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure in neophyte robe, face forward. the figure is vertical, frontal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly point

ed to breathe out jerkily or rapidly. 8. strive after depth, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. 29 v "dharana- control of thought" 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects "e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects "e.g, a piston rising and falling while a pendulum is swinging. the r

sylvan bride earth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once

tolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the rune

mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald cha

ALEISTER CROWLEY EQ I 5

s shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so t

listens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an e

9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think "binah, mother, great sea, throne, saturn, black myrrh, sorrow, intelligence, etc. etc. etc" in a flash whenever the number 3 is mentioned or seen, we may profitably proceed to go through the most important of he higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importance) deserve place in the simplicity of this essay. 12. hva "he" a title of ke

rand kill. you shall be warm yet, for all that. this time the girl writhed and moaned a little. patricia took from an old wardrobe a close-fitting suit of fox fur, and slipped it on her slim white body. did i make you wait, dear? she said, with a curious leer. i am the keener for the sport, to be sure! she took the faithless talisman from her hat. it was a little square of vellum, written upon in black. she took a hairpin from her head, pierced the talisman, and drove the pin into the girl's thigh. they must have blood, said she. now see how i will turn the blue to red! come! don't wince: you haven't had it for a month. then her ivory arm slid like a serpent from the furs, and with the cutting whip she struck young margaret between the shoulders. a shriek rang out: its only echo was patric

y crapulous contemporaries no. iv wisdom while you waite [the hibernation of a. quiller, senior, and the approaching marriage of a. quiller, junior, have prevented either of them from contributing their columns as usual- ed] wisdom while you waite the book of ceremonial magic. a. e. waite. wm. rider& son, ltd, 15s. it would ill become us to review this book; which, when it was called "the book of black magic and of pacts" was dismissed by the editor of the "goetia" as "a farrago of twenty-fifth-rate shoddy schoolboy journalism" and we are glad to see that in the new edition mr waite has corrected his logic by that editor's light. but the introduction is new, and deserves comment. mr waite still talks as if his mouth were full of hot potatoes. the length and obscurity of his archaisms rende

ALEISTER CROWLEY EQ I 5

g of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the d

bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! c

liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and al

path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are in

the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and the arms has a total of 78 faces- tarot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in the darkness of her womb by whom evil came. and no

ALEISTER CROWLEY EQUINOX EQ I 1 2

second quality 1a.7p, and third quality 11p. small quantities of charas find their way from thibet into british and native garhwal, and a little is prepared in simla and kashmir; while other sources are nepal and the hill districts of almora and garhwal. in preparing nepal charas, the ganja-plant is squeezed between the palms of the hands, and the sticky 237 resinous substance scraped off "momea" black wax-like cakes, valued at rs. 10 per seer, and "shahjehani" sticks containing portions of leaf, valued at rs. 3 per seer, are the two kinds of nepal charas, a few maunds being exported annually to lucknow and cawnpore. no charas is made in the plains of india, except a small quantity in gwalior, the bengal ganja yielding no charas in all the handling it undergoes in the process of perparatio

. 184. squires,"companion to british pharmacopoeia, 1908. martindale's "extra pharmacopeia, 1908. hooper's "medical dictionary."chemist and druggist. e. whineray, m.p.s. etc. weh note: presentation continues in no. 2 255 "special supplement" john st. john the record of the magical retirement of g. h. frater, o. m. 1 weh note: the supplement has its own pagination. illustration: bw halftone: in a black border, this is a photograph of a person, presumably crowley, in a violet (assumed from text) robe. the figure is shown in right profile, inclined forward to the right about thirty degrees off the vertical. the feet are bare and visible, with left foot flat and toes pointed directly right, as is the orientation of the figure. the right foot is also bare, but pointed at right angles to the bo

er most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one's guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in l

er body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am as often before in the state described by paul (not my masseur; the other paul! in his epistle to the romans, cap. vii. v. 19. i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the muladhara cakkr m; for the whole sushumna seems dead. this at the risk of being labelled a black magician by clergymen, christian scientists, and the "self-reliant" classes in general. 2.15. arrived (partly by cab) at the place. certain curious phenomena which i have noticed at odd times "e.g. on thursday night but did not think proper to record must be investigated. it seems quite certain that meditation-practices profoundly affect the sexual process: how and why i do not yet certain

sm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his

ALEISTER CROWLEY EQUINOX EQ I 2 2

temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located

sed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsesse

cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form- vast and terrible; but the time had not been fulfilled, and the breath of the

them back into the darkness whence they had all but been vibrated.1 from midsummer until the commencement of the autumn the diaries are silent except for one entry "met a certain mr. b- an alchemist of note"2 which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him. knorr von rosenroth's immense storehouse of qabalistic learning seems to have kept p. fully employed until the autumnal equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to

nd the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in th

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of hoy. the change was to be effected one evening at midnight, when the moon would be full and everything in favour of their flitting. the fateful night arrived, and the fairy train set out upon their journey. they bade farewell to the grassy hillocks upon which they had danced so often, and to the rocky caverns, the scene of their nightly revels, and all hied to the trysting-place, which was the black craig of stromness, chanting an elfin song as then went. there they made the preparations necessary for crossing the intervening sea. they took a number of "simmons" or straw bands used in thatching houses, and, tying them together, made a long rope of sufficient length to stretch across the sound. one end was fastened to the top of the black craig, and a sentinel was told off to watch that

omen of white wood made by the russian peasants during the long evenings of their winter season. from the first to the last there were twenty-one dolls, one inside the other. the last was scarcely bigger than a poppyseed, but presented exactly all the particularities of the largest one "in the third compartment" were two books. you may judge of my surprise when i opened them and found that no 361 black stain polluted the immaculate white of their leaves. only the binding bore some words. they were the titles of those unwritten books. thus they ran "the book "advice to which mankind contains all that i know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was no

ind contains all that i know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was not able at first to realize what the subject of the picture was. from a shallow little boat a gigantic snake was seen to emerge, fiercely staring, and on the opposite corner was a round black spot. as, when a child throws a stone in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a sk

are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out to be, my companions sleep in the trees. no venomous or objectionable beast has yet dared to breathe the air of this balmy country. but it is not a deserted spot. the natives are black, but tame and pleasant, and one of my first steps will be to try and bring them into contact with the beauties of our civilisation. for this object the mighty box is of the utmost importance; and here i touch on the first difficulty which i encountered. the destiny of man being precarious and unsettled, my soul was often wandering at large in its anxiety to provide for the future of the loft

heir opponents or those who doubt them, or who are not of any use to them; but some men are- all men-covers are" i was interrupted in the profound meditation that followed this discovery by the approach of a strong party of natives. my heir-apparent, if i may be allowed to use that expression in regard to a man-cover, was absent; and our two other companions had also made themselves scarce. these black men seemed to be frenzied with pugnacity, a very unusual disposition. after rapidly taking advice of the skull (the two books failing on the matter, i lay down in my usual place, protecting the lofty thoughts from impure contact, resolved to be pierced through and through rather than to let these black devils brush the holy books. to be pierced through could not do me much harm; and the hole

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hat passion means suffering. but let them know that my beloved is mine and i am his; he feedeth among the lilies. 10 liber o vel manvs et sagittae svb figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstrator o.s.v.imperator n.s.f.cancellarius illustration facing page 12: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the w

lled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits;

had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is dark

s the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap for

ge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud; flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image o

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evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its length is 16mm. the third and final line emerges just above the second from the

reat tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white r

s right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and o

ure of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guar

ne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in deat

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nything is better than a second book like this! bathshebah tina. i found "the maniac" both entertaining and instructive, a very valuable study of psychology. it is so far as i know the only really illuminating book on madness; and i strongly recommend its perusal to all alienists, psychologists, and members of the grade of neophyte. it throws an admirable light on the true nature of obsession and black magic. two things impressed me in particular (1) the statement that the arguments held with a patient never reach his consciousness at all, despite his rational answers. this phenomenon is true of my own sane life. i sometimes chat pleasantly to bores for quite a long time without any consciousness that i am doing so (2) the statement that medical men have no idea of the real contents of a m

that he knew dover. in the hands of an acute critic this method is perfectly reliable; and mr. harris's familiarity with the text, his power of concentration and his sense of proportion, have made it possible for him to see shakespeare steadily and see him whole. we are perfectly convinced of the truth of the main theory which frank harris presents, the enslaving of his gentle spirit by the bold black-eyed harlot mary fitton, and we are even shaken in that other hypothesis which attributes to shakespeare the vice of caesar, goethe, milton, michael angelo, and of so many other good and great men that time and space would fail us to enumerate them. yet mr. harris only shakes the fabric of proof; he cannot the foundation_ instinct. and it is strange that he, the friend of oscar wilde through

ugh the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acutene

y beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acuteness into the earth, and as a sower casteth his seed into the furrows of the plough, do thou beget upon me these adorations of thy unity, o my conqueror! 8. and thou shalt carry me upon thine hip, o thou flashing god, as a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the swor

hou creator of all things, i renounce unto thee the crimson lust of the chase, and the blast of the brazen war- horns, and all the gleaming of the spears; so that like an hart i may be brought to bay in thine arms, and be consumed in the unutterable joy of thine everlasting rapture. 13. o my god, thou mighty one, thou creator of all things, i renounce unto thee all that self which is myself, that black sun which shineth in self's day, whose glory blindeth thy glory; so that i may become as a rushlight in thine abode, and be consumed in the unutterable joy of thine everlasting rapture. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unit

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at the bottom. inside is circumscribed an upright pentagram with the following in the averse pentagon formed by its lines "adeptvs minor. between the points, inside the circle are these words, clockwise from the top right "ritual "revealed "in vision "of eighth "aethyr. finally, there is a half-glory radiant about the upper half of the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of

whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the le

rs earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame

r and the seen. eschew that supreme blasphemy, my son, remembering that god is one. olympas. god is a thought! marsyas. the "thought" of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane 22 is the condition of success; even as earth lies black to gain spring's green and autumn's fruitfulness. olympas. i dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by

lice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mout

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story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending ove

a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees before her the hell of lost beau

dawn. at first frater p. was seized with horror at the sight, he knew not whether to direct a hostile current of will against d.d.c.f. and v.n.r, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefat

ter or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, th

e, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be wooden and is interrupted by the block. she is garbed in a black robe, rose-cross on chest, hood turned back and over hair with eye-in-triangle seen only as three or four points of the glory. her head is turned in profile to the right until the shoulders and torso- 3/4 profile. all five toes of her right foot are bare and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holdi

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groom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that

uss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of afte

es of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight str

dling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground. ah! but dawn's dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres man

llops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive

ALEISTER CROWLEY EQUINOX EQ I 4

'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the fo

mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which

ere by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me with a viper's hiss- and was not death upon us then, no bastard of thy maiden kiss? god's grace, the all-surpassing gift! el arabi! el arabi! yea, death is man's elixir when life's pale wine foams and splashes over his imagination'

whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double fi

s sway, does it come gradually, little by little under the rule of the atman, until ultimately the atman, augoeides, higher self or adonai fills the space which was once occupied solely by the body and mind of the aspirant. therefore though the death of the body as it were is the resurrection of the higher self accomplished, and the pinnacles of that temple, whose foundations are laid deep in the black earth, are lost among the starry palaces of god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, desp

ALEISTER CROWLEY EQUINOX EQ I 6 2

nowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that wo

"extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the cer

r, it is not to be borne! magister templi. mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of a

xtinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at th

of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the m

ALEISTER CROWLEY EQUINOX EQ I 6

ant and striking essays "liverpool daily post "essays. combining lightness of expression with considerable depth and originality of thought "birmingham daily post "mr. shirley illuminates his subject with a pleasing humour, and his book is readable and interesting as well as instructive "the yorkshire observer" death: its causes and phenomena. by hereward carrington and john r. meader. ornamental black cloth, gilt, 8 3/4 in. x 5 1/2 in, 552 pp, 8"s" 6"d" net. contents. preface. part i "physiological- i. the scientific aspect of life and death. ii. the signs of death. iii. trance, catalepsy, suspended animation, etc. iv. premature burial. v. burial, cremation, mummification. vi. the causes of death. vii. old age; its scientific study. viii. the questionnaire on death: answers. ix. my own th

at reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal: i will spread a feast before you in the house of happiness. 6. i am not come to rebuke you, or to enslave you. 7. i bid you not turn f

st weariness, against them that seek to enslave you. 19 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer sta

e it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 32 liber a'ash vel capricorni pnevmatici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-u

rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the

ALEX SANDERS THE KING OF THE WITCHES

m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory p

n a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of which was often raised to a frenzy in preparation for the final climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white

0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged after what was only the formality o

rment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and activities of one of the most powerful living witches and to gauge the appeal of witchcraft to thousands of ordinary men and women. my own posi

us objects had been placed. only when she spoke did he recognize his grandmother 'what are you doing here' she snapped 'who sent you' unable to tear hiseyesaway, the boy stammered hismother's message 'i'll give you your tea, all right' his grandmother said grimly 'but first, come over here' fearfully the child went towards her, shrinking from contact with the sallow wrinkled flesh and the flowing black hair which, released from its pins, did indeed hang to below her waist 'take off your clothes' she commanded, and when he hesitated after removing his coat and shoes, added 'all of them-s-every last stitch' teeth chattering with fright, he peeled off his vest and pants and stood there like a lamb about to be slaughtered. the old lady bent down and picked up a small sickle-shaped knife from t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

that potent bide in shining stream and the secret tide, in fiery flame by starlight pale, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft for tomorrow. her version continues beyond the part given here. i

men pass a lighted candle from hand to hand, deosil, while the women lean forward and try to blow it out. the man who holds it when it is blown out gets three flicks of the scourge from the successful blower, and must give her the fivefold kiss in return. the candle is relit and the game proceeds. l there are lots of variants possible. have fun. hallowmas preparation: l balefire in centre. l two black candles upon the altar. l a red candle in each of the quarters. l a wreath of autumn flowers and the crown of the horned one are upon the altar. all coveners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless ou

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

has gathered around him quite a numerous body of pupils. he is upon the sixth ray of devotion, or abstract idealism, and his pupils are frequently distinguished by that fanaticism and devotion which manifested in earlier christian times amongst the martyrs. he himself is rather a martial figure, a disciplinarian, and a man of iron rule and will. he is tall and spare with rather a long thin face, black hair, pale complexion and piercing blue eyes. his work at this time is exceedingly responsible, for to him is given the problem of steering the thought of the occident out of its present state of unrest into the peaceful waters of certitude and knowledge, and of preparing the way in europe and america for the eventual coming of the world teacher. he is well known in the bible history, coming

d he was particularly before the public eye when he was the comte de st. germain, and earlier still when he was both roger bacon and later, francis bacon. it is interesting to note that as the master r. takes hold, on the inner planes, of affairs in europe, his name as francis bacon is coming before the public eye in the bacon-shakespeare controversy. he is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the masters previously mentioned. he is at present handling the majority of the third ray pupils in- 34- initiation, human and solar copyright 1998 lucis trust the occident in conjunction with the master hilarion. the master r. is upon the seventh ray, that of ceremonial magic or order, and he works largely through esoteric

iation, human and solar copyright 1998 lucis trust of initiation is the final stage of the path of evolution trodden by man, and is divided into five stages, called the five initiations. jiva. a separated unit of consciousness. kali yuga "yuga" is an age or cycle. according to the indian philosophy our evolution is divided into four yugas or cycles. the kali-yuga is the present age. it means the "black age" a period of 432,000 years. karma. physical action. metaphysically, the law of retribution; the law of cause and effect, or ethical causation. there is the karma of merit and the karma of demerit. it is the power that controls all things, the resultant of moral action, or the moral effect of an act committed for the attainment of something which gratifies a personal desire. kumaras. the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rs, great beasts and evil forms. they prowled upon the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of their karma. the waters came and swept away the progenitors of the fluidic spawn. the separating fifth built in the rupa sphere the concrete forms of thought. they cast them forth. they peopled the lower four, and like a black and evil cloud shut out the light of day. the higher three were hid* the war upon the planet had been waged. both sides descended into hell. then came the conqueror of form. he drew on the sacred fire, and purified the rupa levels. the fire destroyed the lands in the days of the lesser sixth- 21- a treatise on cosmic fire copyright 1998 lucis trust when the sixth appeared the land was change

sm will become non-existent. the dangers then will be along other lines those incident to the very influence of this ray itself: the dangers of crystallisation into form so that the true spiritual devotee may become rare, and the scientific aspirant will take his place. the true occultist is a scientist and a devotee, and where these two are not merged, we have the mystic and the man in danger of black magic, being governed by the intellect and not by selflessness; there are dangers incident also upon contact with the deva evolution and the knowledge of the powers and forces made available through their agency. the coming into incarnation of numbers of old magicians and occultists, and the rapid growth therefore of recognised psychic powers among the people. this psychism, being tinged wit

powerful influence: on the seventh or physical plane, regarding it as a unit. on the seventh subplane or the lowest subplane on the physical, the astral and the mental planes. on the seventh or lowest human principle: prana in the etheric body. on all monads in incarnation who are seventh ray monads. on a peculiar group of devas who are the agents, or "mediates" between magicians (either white or black) and the elemental forces. this group is occultly known as "the mediatory seventh" and is divided into two divisions: a. those working with evolutionary forces. b. those working with involutionary forces. one group is the agent of constructive purpose, and the other of destructive. more need not be- 275- a treatise on cosmic fire copyright 1998 lucis trust submitted anent this group as they

m, and enables them to work along the lines of energy or force, and not with what is usually understood when the word 'substance' is used. they work with electrical energy, concerning themselves with positive electricity, or with the energy of the positive nucleus of force within the atom, whether it is the atom of chemistry, for instance, or the human atom. they deal with the soul of things. the black magician works with the negative aspect, with the electrons, if i might so term it, with the sheath, and not with the soul. this distinction must be clearly borne in mind. it holds the clue to the non-interference of the whole brotherhood in material matters and affairs, and their concentration upon the force aspect, upon the centres of energy. they reach the whole through the agency of the

of thought and definiteness of conjecture in this respect, i desire primarily to lay down certain postulates which must be carefully borne in mind when considering this question of transmutation. they are five in number and concern specifically the field wherein the transmuting process is carried on. the student must recollect at this juncture the distinction that is made between the work of the black and the white magician. it might be helpful here before proceeding further to look at these distinctions as far as they concern the matter in hand: first. the white brother deals with positive electrical energy. the dark brother deals with the negative electrical energy. second. the white brother occupies himself with the soul of things. the black magician centres his attention upon the form

ALICE A BAILEY05 THE LIGHT OF THE SOUL

llows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. 4. atman vidya. true spiritual wisdom. the four noble truths have been stated for us in the words of the buddha in the following terms "now the exalted one thus addres

of sounds, and the energy which can be dissipated through the activity of the lower centre is concentrated and transmuted into the great creative work of the magician. this is done through continence, pure living and clean thinking, and not through any perversions of occult truth such as sex magic and the enormities of the sex perversions of various so-called occult schools. the latter are on the black path and do not lead to the portal of initiation. 39. when abstention from avarice is perfected, there comes an understanding of the law of rebirth. this sutra gives in unequivocal terms the great teaching that it is desire for form of some kind which brings the spirit into incarnation. when desirelessness is present, then the three worlds can no longer hold the yogi. we forge our own chains

he occult method. let us, therefore, deal briefly with our three points. i. the external control of the prana or life currents concerns those breathing exercises and rhythmic practices which bring the physical organs, allied with the etheric centres, into proper condition. these physical organs are themselves never specifically dealt with by the white magician or occultist. they are dealt with in black magic, and consist of the brain, the lungs, the heart, the spleen and the generative organs. the black magician definitely utilizes these physical parts of the body to generate a type of force which is a mixture of etheric force and dense physical energy, to enable him to do certain forms of magical work and also to produce effects on the physical bodies of animals and men. it is the knowled

parts of the body to generate a type of force which is a mixture of etheric force and dense physical energy, to enable him to do certain forms of magical work and also to produce effects on the physical bodies of animals and men. it is the knowledge of this which is the basis of voodooism and of all those practices which cause the depletion and death of men and women who obstruct the path of the black magician or are regarded by him as enemies. with these the aspirant to the mysteries of the brotherhood of the great white lodge has nothing to do. he brings about the merging of the two parts of the dense physical, and the synchronization of the rhythm of the two bodies and the consequent unity of the entire lower man through attention to the etheric breath and rhythm. this inevitably produ

lication on all the planes in the three worlds, as indeed all the siddhis have. 6. irresistible will. prakamya. this is sometimes described as sovereignty, and it is that driving irresistible force found in every adept which bring about the fruition of his plans, the attainment of his desires, and the completion of his impulses. it is this quality which is the distinguishing characteristic of the black and the white magician alike. it necessarily demonstrates with greatest force on that plane in the three worlds which reflects the will aspect of divinity, the mental plane. all the elements obey this force of will as used by the yogin. 7. creative power. isatva. this concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ntary, through the means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in t

has power to work in all three worlds at once, and yet remain detached, and therefore karmically free from the results of such work. 4. only the soul is truly group-conscious and actuated by pure unselfish purpose. 5. only the soul, with the open eye of vision, can see the end from the beginning, and can hold in steadiness the true picture of the ultimate consummation. you ask, whether workers in black magic possess not an equal power? i answer, no. they can work in the three worlds, but they work from and in the plane of mind, and do not function, therefore, outside their field of endeavour, as does the soul. they can achieve, from their- 74- a treatise on white magic copyright 1998 lucis trust proximity and identification with their working materials, results more potent temporarily and

ore, outside their field of endeavour, as does the soul. they can achieve, from their- 74- a treatise on white magic copyright 1998 lucis trust proximity and identification with their working materials, results more potent temporarily and more rapid in accomplishment than the worker in the white brotherhood, but the results are ephemeral; they carry destruction and disaster in their wake, and the black magician is eventually submerged in the resulting cataclysm. let us therefore remember the necessity of a correct use of the mind, and (at the same time) let us ever hold a position beyond and detached from the creative work of our minds, desires and physical accomplishment. four words stand forth as one considers rule iv. first, sound, the formula, or word of power which the soul communicat

. one is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. one path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. on one path, he becomes proficient in black magic, which is only the developed powers of the personality, subordinated to the selfish purposes of a man whose motives are those of self interest and worldly ambition. these confine him to the three worlds and shut the door which opens on to life. on the other path, he subordinates his personality and exercises the magic of the white brotherhood, working always in the light of the soul wi

and strenuous days. such disciples are in conscious contact at times with their soul forces and for them there is no defeat nor turning back. they are the tried- 135- a treatise on white magic copyright 1998 lucis trust warriors, scarred and tired, yet knowing that triumphant victory lies ahead, for the soul is omnipotent. accepted disciples, who battle all the above enumerated factors, plus the black forces arrayed against the elder brothers, can call upon the spiritual energies of their group and at rare and indicated moments upon the master under whom they work. thus the work and labour expands; thus the responsibility and struggle steadily increases; yet at the same time there is also a steadily growing reception of potencies which can be contacted and utilized and which when correctl

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

forget the basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magi

r clear thinking on these matters, for as we study the psychology of the microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them

e hierarchy should begin to be understood. the work of what in the west is called "the christ principle" is to build the forms for the expression of quality and life. that is the characteristic work of the second aspect of divinity. the work of the antichrist is to destroy forms, and this is essentially the work of the first expression of divinity. but the work of the destroyer is not the work of black magic, and when ignorant humanity regards antichrist as working on the black side, their error is great. his work is as beneficent as that of the building aspect, and it is but man's hatred of the death of forms which makes him regard the work of the destroyer as "black" as being against the divine will, and as subversive of the divine programme. the work of the representatives of that myste

at. his work is as beneficent as that of the building aspect, and it is but man's hatred of the death of forms which makes him regard the work of the destroyer as "black" as being against the divine will, and as subversive of the divine programme. the work of the representatives of that mysterious power which we call cosmic evil, and their responding representatives, is indeed worthy of the word "black; but it is not applicable to the work of antichrist. it might be added that the work of the black forces wells up from below, whilst the work of the destroyers is impelled from above. the symbols of these two ways are the sword and the cross. after these preliminary remarks, which are intended to indicate the magnitude of the subject, we- 53- a treatise on the seven rays- volume i: esoteric

s that of individual sacrifice or service, and the mystical vision was the high water mark of the period; the numerous guiding mystics of the occident and the orient have appeared. the seventh ray influence will in time produce the magician, but in this age the magician will be predominantly in the class of white magic (not as in atlantean days, when the predominance was on the side of selfish or black magic. the white magician works with the forces of nature and swings them back into control of advanced humanity. this can already be seen working out through the activity of the scientists which the latter end of the last century and this twentieth century have produced. that much of their magical work has been turned into selfish channels by the tendency of this materialistic age, and that

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

capacity to be personal and emphasise personalities, leading to directed, inclusive idealism. steadiness of perception through the expansion of consciousness. reaction to, and sympathy with, the point of view of others. willingness to see the work of other people progress along their chosen lines. the choosing of the middle way. peace and not war. the good of the whole and not the part. ray seven black magic, or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. lead

ent understanding of matter and to the power of the mind to dominate substance. this power is, therefore, neither divine nor non-divine. it is a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated son of god, functioning as a world saviour or christ, and by those beings who are on the path of destruction, and who are called (by those who know no better) black magicians, evil forces and devils. divinity (using the word in its separative sense) connotes the expression of the qualities of the second or building aspect of god, magnetism, love, inclusiveness, non-separativeness, sacrifice for the good of the world, unselfishness, intuitive understanding, cooperation with the plan of god, and many other such qualitative phrases. mechanism, after all, i

evealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, responds. call for the rain, the wind, the scorching sun. call for the gardener. then let the work go on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "the sch

materially minded, selfishly ambitious and unloving, the inpouring energy will stimulate the personality nature and he will immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature. when all these three are stimulated, the disciple is often for a time swung off the centre into a maelstrom of magical work of the lower kind sex magic and many forms of black magic. he is glamoured by the beauty of his motive, and deceived by the acquired potency of his personality. if, however, he is warned of the danger and aware of the possibility, he will stand steady at the centre within the mystical pentagram, and there suffer until the light in the east rises upon his darkness, discovering him still at the midway point. then comes the revelation of the pla

e third ray disciple, employing the technique of fusion, finds that: 1. it evokes a full functioning of the divine creative faculty. it will be apparent at this point how- 237- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust important is motive, for it determines the line of activity and differentiates man's activity into what is called (by esotericists) black and white magic. it is interesting also to note that it is the very rare man indeed who swings into the field of so-called black magic. this indicates, does it not, my brother, the extraordinarily triumphant work of the great white lodge. 2. the fiat which initiated this creative activity, as far as it relates to man, has been inadequately couched in the words "let the earth bring forth abun

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n. the process of achieving this control constitutes one of the most difficult periods in the life of the disciple and quite one of the longest from the angle of time. for this you should be prepared. particularly is it difficult at this time to triumph over emotion because of the intense emotional condition of the entire human family and the widespread fear and terror for which the energy of the black lodge of adepts is responsible. this definitely complicates your problem and that of all disciples: it tends to foster a most potent glamour. so i beg of you to proceed with courage, joy, understanding, extreme caution and at the same time with speed. i would point out also that the intention of all true disciples is to stand by their group brothers in love and understanding. upon this fact

ALICE A BAILEY13 PROBLEMS OF HUMANITY

itants the french in the french sudan, the belgians in the belgian congo, the dutch and the british in south africa and the west coast of africa, the germans in german east africa and the italians in eastern africa. it is a sorry story of cruelty, theft and exploitation- 61- problems of humanity copyright 1998 lucis trust on the part of the white race, though much good also came out of it for the black race. the story of these relationships is still unfinished, and unless it is conducted in the future with righteousness and justice, may terminate in tragedy. there is, however, much improvement in the internal history of these territories, and there is much reason for optimism. the problem of the negro falls into two divisions: the problem of the future of the african negro and the problem

ountless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to the alien races who seek to dominate them remains still in the realm of political manoeuvring and commercial greed. it should, however, be recognized that in spite of the many attendant evils which follow ever on the trail of the exploiting white man, the impact of the white races on the "black continent" has brought great evolutionary development and benefits education, medical aid, the ending of the ceaseless tribal wars, sanitation, and a more enlightened religious system in the place of the barbaric cults and crude religious practices. much evil followed the explorer, the missionary and the trader but much good also followed in their steps, particularly in those of the missiona

in- 62- problems of humanity copyright 1998 lucis trust africa and in the western world, is largely (if not entirely) that of the white race and one which it is their responsibility to solve. in africa the negro greatly outnumbers the white population; the latter is in so small a minority that they are faced with a most difficult situation, living as they do in the midst of an overpoweringly vast black population. in the west and in america, the situation is reversed and the negroes constitute a minority, greatly outnumbered by the white people. in africa the negro is virile and militant; in america and the west indies he has been somewhat emasculated and psychologically defeated by years of forced labour and slavery. slavery exists also in africa, but it has been of a different kind and h

ca is so to train the negroes that they will be fitted for true self-government. they must be helped to take over their own destiny; they must be given a sense of trained responsibility; they must be taught to realize that africa can belong to its own people and at the same time be a cooperating partner in world enterprise. this can only happen when the antagonism between the white people and the black races is ended; between the two of them goodwill must be demonstrated. right human relations must be firmly established between the emerging negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive negro consciousness and in this way "darkest africa" will become a radiant centre of light, ready for self-government and expressing true f

ds of its own people. at the same time, a sane patience should lead the african peoples to concentrate on educational processes, and agricultural and economic developments- 63- problems of humanity copyright 1998 lucis trust the destiny of this great land will clarify itself and africa will take its place as a great centre of cultural light, shining within a civilized land. unless both races, the black and the white, approach the problem of their relationship with sanity, with long range vision, with patience and without hatred or fear, the cultural history of our planet will be retarded for many years. the hitherto unused and unorganized power of the countless millions of africa is something that the white race should carefully consider. they can place the negro peoples as rapidly as poss

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

present stress and strain is due to the fact that so many millions of people are beginning to think. this means that the ancient simplicity which has held good up to five hundred years ago is no longer controlling and the situation is much more complex. in ancient days the forces were largely controlled by the lords of materiality (those whom the ignorant and the prejudiced esotericist call "the black forces; the forces of spirituality plus the thought of a handful of advanced men in the different nations were not so potent as they are today. the situation was then relatively simple. it was part of the evolutionary plan that matter and substance should temporarily control and that spirit should learn to "mount on the shoulders of matter" as the ancient wisdom puts it. now, however, owing

he material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and that of the opposite pole, the black lodge, working entirely through mind and substance are engaged and their close relationship will emerge. you will realise then that the margin of difference is very slight and is to be found solely in intention, in the underlying purpose and the concrete objectives which this group of material workers have set themselves. the major instrument of the black lodge is the organising power of the

can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and the recognition of the non-existence of time in relation to reality. this has taken place through the discovery and use of the radio and of the many means of communication and through the steady growth of telepathic interplay; hence also the spread of education, enlarging man's horizon and opening up to him n

eafter will be revealed. but it is in- 23- the destiny of the nations copyright 1998 lucis trust connection with spiritualism that i can best illustrate the lower expression of the incoming seventh ray influences. the work of the seventh ray is, as you know, the relating of life and of form, but when the emphasis is laid upon the form aspect then the wrong procedure eventuates and the work of the black magician can begin, and his objectives come unduly into play. this is what has happened in the spiritualistic movement; its investigators are occupied with the form side of life and its adherents with the satisfaction of their emotional desires (again related to the form side) so that the true import of the movement is in danger of being lost. spiritualism, in its lowest and material aspect

order and a community of interests. because of this and because of the enforced work, some forces are present and active in russia which need most careful handling by the spiritual hierarchy of our planet. these forces working in russia are concerned with the magic of form whereas pure white magic is concerned only with the soul or with the subjective aspect, as it conditions the objective. the "black forces" so called, are nowhere rampant in russia any more than in other parts of the world, but the russian reaction and attitude to enforced rule and order has in it more of the magical seventh ray influence than is the case in other countries; germany also enforced a standardised order and way of living but this was definitely submitted to the control of the black forces. you will note tha

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

on the threshold. they all stand for the same general concept or some differentiation of that concept. speaking generally, the interpretations have been as follows, and they are only partial interpretations, and are almost in the nature of distortions of the real truth, owing to the limitations of the human consciousness. glamour has oft been regarded as a curious attempt of what are called the "black forces" to deceive and hoodwink well-meaning aspirants. many fine people are almost flattered when they are "up against" some aspect of glamour, feeling that their demonstration of discipline has been so good that the black forces are interested sufficiently to attempt to hinder their fine work by submerging them in clouds of glamour. nothing could be further from the truth. that idea is its

d and brings about the gratification of his desires and the achievement of his goals. he kills out all emotional reactions and goes a long way towards dissipating glamour. he develops the ability to draw on the light of matter itself (physical matter and mental substance) and thus he generates a false light from which soul light is rigorously excluded. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hich is formulated in terms of individual belief, prejudice, dogmatism or ideas. i would ask you to study the above few words most carefully. the moment that there is the least tendency on the part of a group, or of an individual in a group, to force an issue, to bring so much mental pressure to bear that an individual or group is helpless under the impact of other minds, you have what is called "black magic" right motive may protect the group from any serious results to themselves, but the effect upon their victim will be definitely serious, rendering him negative, and with a weakened will. the result of all true telepathic work and rightly directed effort to "impress" a subject will be to leave him with a strengthened will to right action, an intensified interior light, an astral body fr

and useless as it may appear, the table at which you write, the flower you hold in your hand, the horse on which you ride, the man to whom you talk, are sharing with you the vast circulatory life of the planet as it streams into, through and out of every aspect of the form nature. the only differences which exist are those in consciousness, and peculiarly so in the consciousness of man and of the black lodge. there is only the one life, pouring through the mass of forms which, in their sum total, constitute our planet as we know it- 84- telepathy and the etheric vehicle copyright 1998 lucis trust all forms are related, inter-related and interdependent; the planetary etheric body holds them together so that a cohesive, coherent, expressive whole is presented to the eye of man, or one great

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

the probationary path, seeking the light, struggling through the signs (as the old commentary expresses it when considering this point- 37- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "he turns from right to left, and then again from left to right. he revolves in giddy fashion upon an axis of desire. he knows not where to go or what to do. the sky turns black" at this point, the sign gemini begins potently to play its part in the life of the disciples, with sagittarius gradually "piercing the heart with his arrows, and then upon the flight of the arrow, the man reaches capricorn" then comes the crisis of renunciation. 3. from the standpoint of the pledged disciple and initiate who traverses again the path of the sun and finds that that which he h

rs connected with the hierarchy, charts are kept of those members of the human family who have achieved adeptship and upwards. they are composed of superimposed squares, stars and triangles, contained within the zodiacal wheel and mounted upon the symbol of the cardinal cross. the squares, having each of their four angles and points in one or other of four zodiacal constellations, are depicted in black; the five-pointed star is depicted yellow or golden colour and its five points are in contact with five of the constellations on the great wheel; the triangles are in blue and have, above each point of the triangle, an esoteric symbol, standing for the constellations of the great bear, sirius and the pleiades. these symbols may not here be revealed but indicate the point of spiritual conscio

ose of that will as it stands behind all world events is needed now as never before. this can come through a closer relation between the hierarchy and humanity. 2. humanity and its karma, for it is equally essential that the laws for the transmutation of karma into active present good are clearly grasped. 3. humanity and cosmic evil, focussed for many millenia of years in what has been called the black lodge. speculation anent this lodge and its activities is both fruitless and dangerous. the latter fact is responsible for the widespread attack made upon masonry during this century. masonry inadequate and corrupt as it has been and guilty of over-emphasising certain forms of symbols is nevertheless a germ or seed of future hierarchical effort when that effort is at some later date external

bing and stepping-down process to which the hierarchy subjects it. i have referred to this direct contact elsewhere; it can be more direct and complete when there is greater safety brought about by a more understanding human approach. one of the causes lying behind world war ii is to be found in a premature contact a contact made by certain selfish minds of a relatively high quality, aided by the black lodge. to offset this and eventually bring about the elimination of the influence of the dark forces from our planet must come the active, conscious use of the shamballa force by the white lodge, aided by the men and women whose will-to-good is strong enough to safeguard them from personal peril in their work and from being deflected on to wrong and dangerous lines. this aid necessitates a c

from their physical course. the calculations of the best astrologers would fail, or at any rate remain imperfect, unless this dual action is thoroughly taken into consideration and mastered upon these lines. this mastery can be achieved only through initiation (s.d. i. 703) 19. modern astrologers do not give the correspondences of the days and planets and colours correctly. 20. there is white and black astrology. the good or bad results obtained do not depend upon the principles which are the same in both kinds, but upon the astrologer himself (s.d. iii. 339) note: s.d. i, section xvi and s.d. iii, section xxxviii deal with the zodiac, with biblical references to the zodiac and with astrology and the mysteries of initiation- 372- a treatise on the seven rays- volume iii: esoteric astrology

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

small, i can scarcely wonder skinny, scared and startled looking. i have no recollection of my mother for she died at the age of 29, when i was only six years old. i do remember her beautiful golden hair and her gentleness, but that is all. i also remember her funeral at torquay, devonshire, because my major reaction to that event was summed up in my words to my cousin, mary barttelot "see, long black stockings and 'spenders" the first i had ever had. i had been promoted from the sock stage. clothes always matter, apparently, no matter what the age or the circumstance! i used to own a very large miniature case in silver which my father was in the habit of carrying everywhere with him and in it was the only portrait i ever had of my mother. in 1928, after carting it all over the world with

s, as who did not? i loved her for her beauty, for her mental strength, for her knowledge of the bible, for her understanding of humanity and also for her rippling sense of humour. i loved her most, i believe, because i discovered that she really loved me. i shared her bedroom in the funny little house in which we lived, and i can this minute see her lying asleep in the early morning light with a black stocking tied over her eyes to keep the light out. she was so much bigger and broader in her views than were her workers. i can remember her twinkling at them and saying nothing. we all worked so hard to save souls- 35- the unfinished autobiography copyright 1998 lucis trust and she looked on and wished us success and often said the word that was needed; but i do know that often she looked o

t negro lawyer said to me once "most of us are children, particularly in the south, and need loving and developing like children" a few years ago in london i had a letter from a scientist, a dr. just, asking me if i would grant him an interview as he had read some things i had written and wished to talk to me. i invited him to lunch at my club and when he arrived i found he was a negro and a very black negro at that. he was a charming and interesting gentleman and was on his way back to washington after lecturing at berlin university. he was one of the leading biologists of the world. my husband and i took him down to our house in tunbridge wells for a couple of nights and we greatly enjoyed his visit. one of my daughters asked him if he was married. i well remember his turning to her and

tiful to look at than the view from ronco looking up and down the lake. it is useless for me to write about it for i have not got the words, but the beauty of it none of us will ever forget. such are the things one pictures to oneself in moments of fatigue and disillusionment, and yet behind all this beauty were corruption and very ancient evil. the district had been at one time the centre of the black mass in central europe and evidences of this could be found on the country roads. the little villages around had been largely deserted by their inhabitants owing to economic conditions and had been purchased by groups from germany and france whose aims and ideas were anything but nice or clean. the few years preceding the war, particularly in germany, were peculiarly nasty. all kinds of vice

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

nsanities. m ysticism. harmony. dogmatism. fifth ray. throat lower psychism. wrong metabolism. creativity knowledge. certain cancers. sensitivity. inspiration sixth ray. s olar plexus emotionalism. nervous diseases. a spiration. devotion. gastritis right direction. liver trouble. seventh ray. b ase of the self-interest. h eart diseases. white magic. organisation. s pine pure selfishness. t umors. black magic. please remember in studying this tabulation that it is a generalisation, and only a partial listing of the types of disease which can be the result of the inflow of energy. it is only intended to be suggestive; the complexity of the human equipment and the intricacy of the ray energies are such that no hard and fast rules can be laid down. the ray forces manifest differently, accordin

ces. their effects had to be brought about through the- 137- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust medium of the sacral centre, and thus a most vicious situation came about which weakened the stamina of the human body, which greatly increased the demands of the sex nature through the stimulation of the sacral centre, artificially brought about by the black lodge, and which produced many unholy alliances and widespread evil relations. a great new law of nature was then imposed by the planetary logos which has been expressed (very inadequately) by the words "the soul that sinneth, it shall die" this law could be better expressed by saying "he that misuses that which he hath built will see it fall from forces within itself" as the centuries slipp

people discover themselves upon the astral plane, clothed in a shell of astral matter and committed to a period of elimination within the illusory area of the astral plane. as i have earlier told you, the astral plane has no factual existence, but is an illusory creation of the human family. from now on, however (through the defeat of the forces of evil and the disastrous setback suffered by the black lodge, the astral plane will slowly become a dying creation, and in the final period of human history (in the seventh rootrace, it will become nonexistent. today this is not the case. the sentient substance which constitutes the astral plane is still being gathered into forms of illusion and still forms a barrier in the path of the soul seeking liberation. it still "holds prisoner" the many

is surrounded. this is something totally different to the evil with which i have been dealing, and it will not last, because russia will learn; these others do not learn. i have used the above illustration so as to make my theme somewhat clearer. the whole problem of evil is, however, too vast to contemplate here, nor is it advisable or wise to discuss the source of evil (not of imperfection, the black lodge. energy follows thought, and the spoken word can be potently evocative: therefore, until one is a member of the great white lodge, it is the part of wisdom to avoid consideration of forces potent enough intelligently to use the latent imperfection in humanity and to impose the vast evil of war, with all its results and far-reaching effects, upon humanity. the black lodge is the problem

he techniques i shall have to give in the form of seven ancient symbolic statements or formulas, gathered out of the book of rules for initiated disciples. i dare not yet give the simple physical application of these ray techniques, as it would be too dangerous. when rightly used and understood they carry terrific force and in the wrong hands could work real damage. may i remind you here that the black lodge initiates likewise heal or produce death and disease, and employ very similar techniques; the difference lies in the fact that they can work only with the personality rays of both healer and patient, and because they are more potent on the physical plane than are the members of the great white lodge, their work is frequently most effective. the spiritual healer, working with the energi

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

may be energies which, for him, would be evil were he to work with them, and these must be distinguished and discarded; there are others which he must learn to use, for they would prove beneficial and would increase his knowledge, and should therefore be regarded as good. bear in mind, however, that energies per se are neither bad nor good. the great white lodge, our spiritual hierarchy, and the black lodge employ the same universal energies but with different motives and objectives; both groups are groups of trained esotericists. the esotericist in training has, therefore: 1. to become aware of the nature of the forces which constitute his personality equipment and which he himself magnetically brought into expression in the three worlds. they form a combination of active forces; he must

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

greatest good. ponder on this. i have given you much in this instruction. i seek to make my ashram useful at this time of crisis. we have had a great crisis of materialism and the powers of darkness have very nearly assumed control. but we are seeing the slow domination of the good. humanity has been the battleground for a major conflict between the two great lodges the great white lodge and the black lodge. the former is now gradually gaining control. the withdrawal (quite imminent in time, my brothers) of the evil group will leave humanity relieved but bewildered, beaten to the ground, but with enough strength to rise to greater heights- 29- discipleship in the new age- volume ii copyright 1998 lucis trust than ever before. for this withdrawal i ask you to prepare with intelligence, wis

ly, repudiated) than at any other time in human history. men have attained the point in evolution where they are able to know the truth if and when presented, because the concrete human mind is now more highly responsive to abstract truth, and therefore to the next evolutionary presentation. it is this which the totalitarian powers, the unconscious (and i mean that, brother of mine) agents of the black lodge are fighting; they will not win; in the long run they cannot, for the human spirit is eternally sound and sane. i would have you consider these suggestions with care and thus prepare yourselves for an elucidation of the spiritual laws and principles, as themes for meditation. i herein present to you six themes for group meditation; this is essentially your next consideration if the "un

formula with which i present you today consists of three closely related words, and the theme with which the student must concern himself is the nature of the relationship which is indicated not by the words but by the very nature of that which relates them. this is not an obvious relation but the esoteric and subtle meaning which the intuition will reveal and that the outer words hide. the sun. black. antahkarana these words constitute, and when placed in their correct order create, a most potent magical and mantric formula. it has a tenuous yet definite connection with the third initiation, but it is not this angle with which you are asked to concern yourselves but with the triangle created and the lines of force set in motion when the right word finds itself at the apex of the triangle

dual attack upon an ashram. the relatively feeble efforts of a person are unavailing and make no real impact upon the conscious life of the ashram. the evil released must emanate from a group, though it is released through the agency of an individual disciple. that is a totally different matter. a disciple may do this through misuse of the lower mind and its rationalising capacity, which can make black to appear white and prove that good intention is responsible for evil-distributed energy; or the disciple can let in evil under the influence of glamour, provided again that it is group evil. in these ways, the disciple simply turns the key, and group evil enters. for instance, the harm done to the ashram of the master morya by h.p.b. in his earlier incarnation as cagliostro*(17) is only now

ration and trained techniques. d. he is slowly being integrated into the very heart of humanity; this puts him in touch with the heart of the hierarchy and through the hierarchy energies from the heart of the sun can reach him. 5. he indicates a growing sensitivity to all that is spiritually esoteric (forget not that there is an esotericism which is not spiritual, but which is strictly related to black magic; his inner hearing and his eye of vision are rapidly being brought into an occult focus- 265- discipleship in the new age- volume ii copyright 1998 lucis trust these are simply some of the capacities unfolded by the individual aspirant and if you study them with care you will realise that they are of fundamental importance. it is the fusion of all these capacities in group work which e

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

jor task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of responsibility

superficial movements. this awakening goes on apace and, my brothers, satisfactorily. the form or forms may suffer but the intrinsic awareness of man is becoming, during this century, expressively divine. the two other forces which tend to increase the already prevalent tension in the world are: 4. the forces of materialism, streaming out into the three worlds from the so-called "dark forces" or black lodge, and from those groups of lives and workers which are the antithesis of the great white lodge. 5. the force emanating from that section of humanity which is found in every part of the world and which we call the jewish people. what i say here has no specific reference to any individual; i am considering the world problem, centering around the jews as a whole. these two forces greatly c

ld be remembered that they also produce that balancing which is ever needed for the production of right conditions. there is little that i can tell you about the dark forces. they are not the problems of humanity but that of the hierarchy. the task of these forces is the preservation of the form life and the working out of methods and aims which are inherent in the processes of manifestation. the black lodge, so-called, is occupied with the form aspect of manifestation; the white lodge, with the consciousness aspect. it might, therefore, be stated that: 1. shamballa is occupied with the life aspect in its graded impulses. 2. the hierarchy is occupied with the consciousness aspect in its graded series of expansions. 3. the black lodge is occupied with the matter aspect in its multiplicity o

erify what i say or to check the accuracy of my statements. the point which is, however, of major importance is for you to arrive at a clear understanding of what is at stake and a just appreciation of the values involved and also a correct grasp of the ideals animating the two groups of opponents. in atlantean days, it was stated that the battle was between the forces of darkness (the so-called "black lodge of adepts) and the forces of light (the so-called great white lodge, the hierarchy of masters. that was then approximately true, for the conflict was between two small groups and the masses of the people were simply the blind and miserable victims of the fight and of the situation. today, it is not possible to make such a clear distinction between the forces engaged, nor is it properly

of masters. that was then approximately true, for the conflict was between two small groups and the masses of the people were simply the blind and miserable victims of the fight and of the situation. today, it is not possible to make such a clear distinction between the forces engaged, nor is it properly admissible. no nation or group of nations can be classed in a broad generalisation as either black or white. bear this in mind. only those with no vision and an intolerant and prejudiced spirit will speak thus. all nations have within them those who belong in their thousands to the category of those who are swayed by the forces of light and who, therefore, respond normally and easily to the concept of goodwill, to the desire for right relationship between all men and to the ideal of true

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

c law and its consequences, as they work out upon the physical plane, has produced and is producing all the changes of which mankind is so terribly aware at this time. this swings into immediate conflict the past and the future, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousne

or beyond the third. here the initiate has reached the point where he grasps the significant fact that the way into the innermost centre is most securely guarded; no one can pass onward and take those more advanced steps which admit into the higher worlds of being and of unparalleled potency until he has demonstrated within the framework of his own life a definite control of energy (and this the black adept also possesses, purity of motive (which the black adept can likewise have, if by purity of motive you mean single-hearted and one-pointed intent, deep love of humanity (which the black adept never has, selflessness, willingness to follow the light wherever it may lead, ability to begin work within the larger framework the moment such an attempt becomes possible, clear vision and spirit

glamour cannot reach him. this individual security of his is only reached between the time of taking the second initiation and the third. prior to that, he is still regarded as a potential hazard and as unstable. after that, he may suffer from illusion, but there is then no fear of his permanently turning back and reaching the left-hand path and so perhaps, in rare cases, finding his way into the black lodge. the major liability of the average initiate is sloth or lack of speed. ponder on that. i would have you grasp clearly the highly condensed presentation i have given you. some of it you know already but it is the synthetic presentation which i would have you appreciate and appropriate. we can then take up the work to be done within the individual framework by the initiate; i will endea

by men who were as yet without any spiritual vision of any kind; they were purely material in their instinctive reactions (and rightly so at that particular time, and these reactions attracted the attention of certain purely evil energies or beings. these beings availed themselves of the situation in order to satisfy their desire for power again a distortion of the will or first aspect. thus the black lodge was founded. it fed upon human desire and resembled a vast overshadowing vampire. it vitiated human living and increased the growth of desire far beyond normal expectancy or hierarchical planning, thus creating false goals and standards, building a barrier between the lowest planetary centre, humanity, and the "middle point" or centre, the hierarchy. it will be apparent, therefore, tha

and this in two aspects: a. the life aspect, as it bestows being. b. the life aspect, as it preserves form. 3. the steady impact of the attractive power of the soul, implemented by the hierarchy and- 121- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust increasing in potency as time elapses. 4. the impelling power of material desire, focussed in the black lodge, both feeding human desire and drawing a form of life from the massed desire of humanity. 5. human development along astral lines, expressing itself as certain well-defined energies or force directions: a. material desire for possessions. b. desire for that which is owned by others. to this the commandment "thou shalt not steal" has reference. c. personality aims and ambitions; these c

ALICE BAILEY THE LABOURS OF HERCULES

y horses, and the "princely sign of the ram" is closely connected with the horse symbology, a fact to which this first labor bears witness. reference to books on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to theories and to concepts. the thought-form making tendency of the mind is here symbolized, embodying the ideas conceived, and which are let loose upon the world, devastating and destroyin

olic representation of the soul directing the ungainly body. this relationship in which each aspect achieves due importance is characteristic of the more highly organized libran. thus is the principle of balance observed. the libran goes about weighing and balancing all things. this attitude frequently makes him appear hesitant and indecisive. knowing that there are innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be r

overned our activities until now have simply come to an end and we wonder how we could possibly have thought as we did. that line of thought has died. it is valuable to get the big picture and learn to interpret it in the various aspects of the personality. scorpio, the sign of magic magic does not mean doing curious things: true magic is the expression of the soul through the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried for

ls of those departed flitted by. when hercules perceived medusa, her hair entwined with hissing snakes, he seized his sword, and thrust at her, but struck naught save empty air. through labyrinthine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercules mien, sat stiffly on his jet black throne as hercules approached "what seek you, a living mortal, in my realms" hades demanded. hercules said "i seek to free prometheus [171 "the path is guarded by the monster cerberus, a dog with three great heads, each of which has serpents coiled about it" hades replied "if you can conquer him with your bare hands, a feat no one has yet performed, you may unbind the suffering prometheus" s

ANALYSIS OF THE 5 6 INITIATION

the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sa

a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the co

r is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as on

ANTINOMIANISM

vee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized are the essential determinants. whether a candle is white or black doesn't mean squat in and of itself. however, how the symbolism of the colored candle is perceived within consciousness and then manifest as a psychological component within oneself and their environment means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the indiv

APOCALYPSE MOSES

hall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have they taken on such a black appearance' 3 and seth answereth her 'the light hath not left them, but they cannot shine before the light of the universe, the father of light; and on this account their light hath been hidden from them. chapter 37. 1 now while seth was saying this to his mother, lo, an angel blew the trumpet, and there stood up all the angels (and they were) lying on their faces, and they cried aloud in an

ARADIA GOSPEL OF THE WITCHES

sts of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the thr

ld have recourse to the beautiful tana, and so doing there will be success.this legend, while agreeing in many details with the classical myth, is strangely intermingled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps intestine used instead of the red woollen bag which is employed inbeneficent magic the red and black ribbon, which mingles threads of joy and woe the (pea-cocks) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spirit and meaning of the ancient myth, while in this rude witch-song

eappearance of t ana, whom he loved, so that he was delighted to behold her, as he thought, andwelcomed her with passionate embraces. yet this gave him into her power, for it enabled her to per-form a certain magic spell by clipping a lock of his hair. 18 then she went home, and taking a piece of sheeps intestine, formed of it a purse, and in this sheput that which she had taken, with a red and a black ribbon bound together, with a feather, and pep-per and salt, and then sang a song. these were the words, a song of witchcraft of the very old time.scongiurazione.ho formato questo sachetto a endamone,e la mia vendetta per lamore,chio ti portavo, e non ero corrisposta,una altra tu lamavi:la bella dea t ana tu amavi,e tu non lavrai: di passioneti struggerai, volonta di fare,di fare al amore tu

io piacimento,come a me piacera.quando mi saro divertitoa mi piacere dir.per violere della fata diana,e di sua figlia aradia,t orna una caninacome tu eri prima! page 28 as the orange was the fruit of the sun, so is the lemon suggestive of the moon or diana, its colourbeing of the lighter yellow. however, the lemon specially chosen for the charm is always a greenone, because it sets hard and turns black. it is not generally known that orange and lemon peel,subjected to pressure and combined with an adhesive may be made into a hard substance whichcan be moulded or used for many purposes. i have devoted a chapter to this in an as yet unpub-lished work entitled one hundred minor arts. this was suggested to me by the hardened lemongiven to me for a charm by a witch. page 27 n r r r r r se quest

pre ti tormenter.the invocation to diana.goddess diana, i do conjure theeand with uplifted voice to thee i call,that thou shalt never have content or peaceuntil thou comest to give me all thy aid.therefore to-morrow at the stroke of noonill wait for thee, bearing a cup of wine,therewith a lens or a small burning-glass. 13 and thirteen pins lput into the charm;those which i put shall all indeed be black,but thou, diana, thou wilt place them all!and thou shalt call for me the fiends from hell;thoult send them as companions of the sun,and all the fire infernal of itselfthose fiends shall bring, and bring with it the powerunto the sun to make this (red) wine boil, 14 so that these pins by heat may be red-hot;and with them i do fill the lemon here,that unto her or him to who tis givenpeace and

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

igation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant

BALANONES TEMPLE OF SET FAQ

an spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal con

ost occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of se

work (or at least conceive of) magic. etc. the gift of set is whatever happens to separate us (those with potential) from animals (those without quite as much potential, which is one of the grey areas that haven't been clarified very well (some of us not seeing very much difference between humans and "higher" animals. there is more discussion of the gift of set in the ref document> 4.0 magic 4.1 black magic what is black magic? how does the temple of set teach it? black magic is consciously-directed alteration of one's environment through obscure natural (lesser black magic) or non-natural (medial black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my w

ral/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- do you sacrifice animals (or children? no. see the ref document for a mor

BANISHING THE SLAVE GODS

eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may have anticipated that this rite of attack/curse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may

BAPHOMANTIS LUCIFERIAN SATANIC MASS

eir particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking ar

to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecstasy and darkness,and let there be chaos and laughter, let there be sacrifice and strife, but above all let us enjoy the gifts

BASIL VALENTINE TWELVE KEYS

e chief key of the whole art, howbeit set in the lowest and meanest place. although by its swift flight it has risen to the loftiest height, far above all other luminaries, its feathers must be clipped, and itself twelve keys of basil valentine 60 of 95 brought down to the lowest place, from whence it may once more be raised by putrefaction, and the quickening caused by putrefaction, by which the black is changed to white, and the white to red, until the glorious colour of the triumphant king has been attained. therefore, i say that though saturn may seem the vilest thing in the world, yet it has such power and effficacy that if its precious essence, which is excessively cold, be reduced to a metallic body by being deprived of its volatility, it becomes as corporeal as, but far more fixed

m unintelligible to many, and it certainly does make an extraordinary demand upon the mental faculties; but that must be so because the substance is within the reach of everyone, and there is no other way of keeping up the divinely ordained difference between rich and poor. in the preparation of saturn there appears a great variety of different colours; and you must expect to observe successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way, the matter of all the sages passes through the several varieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounde

as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the dignitaries of his court. before him is borne a beautiful crimson banner, in which there is an embroidered representation of charity in green garments. saturn is the prefect of the royal household, and in front of him astronomy bears a black standard, with a representation of faith in yellow and red garments. jupiter is the grand marshal, and is preceded by a banner of grey colour, borne by rhetoric, and adorned with a variegated representation of hope. mars is at the head of military affairs, and executes his office with a certain fiery ardour. geometry carries before him a crimson banner, on which you may behold courage in a c

by means of continuous warmth. thereupon augment and ferment it a third time, according to the teaching of my two last keys, and you will find the object and goal of your desire. the uses of the tincture are set forth plainly in my twelfth key. twelve keys of basil valentine 81 of 95 thanks be to god. as a parting kindness to you, i am constrained to add that the spirit may also be extracted from black saturn and benevolent jupiter. when it has been reduced to a sweet oil, we have a means of robbing the common liquid quicksilver of its vivacity, or rendering it firm and solid, as is also set forth in my book. postscript when you have thus obtained the material, the regimen of the fire is the only thing on which you need bestow much attention. this is the sum and the goal of our search. for

BEHOLDERS OF NIGHT

emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainh

rms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the 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, bu

lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame

as torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awake

flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now thro

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

opularly found in hinduism, jainism, and indian buddhism. 2. obstacle demons (tib. bdud; skt. m.ra: obstacle demons are openly malevolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist teachings in their past lives, are said to be black in color, and eat human flesh. the sanskrit word associated with them refers to the kind of behavior exhibited by the god m.ra, the personification of sa.s.ra, who attempted and ultimately failed to hinder the enlightenment of the historical buddha..kyamuni. 3. flesh-eating demons (tib. srin po; skt. r.k.asa: as with the obstacle demons, the most common attribute of flesh-eating demons is im

a "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred, six might demons emanated from tsiu marpo s body. from his head the black obstructive might demon arose. from his white bones the divine might demon arose. from his body heat and radiance the rock might demon arose. from his blood the defiling might demon arose. from his pus the serpentine might demon arose. from his rotten garments of flesh the knife might demon arose. having become associated with 30 red mountains and plains, these seven deities slaughtered ever

s paraphrase the translation offered in the appendices, and so a degree of license has been taken. in lelung zh p dorj s the unprecedented elegant explanations, tsiu marpo is described as having a resplendent greenish-red body color. his red locks are radiant flames, 47 meteors spring from his eyes, bloody hailstones fall from his mouth, blizzards of disease swirl from his nostrils, and poisonous black serpents issue from his ears. he wears a cloak of red silk with sleeves of variegated blue satin. on his head rests a majestic turban of red silk, and around his waist a belt of golden jewels is tied. he was born with the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermedia

s of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled around him are a hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monke

d thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords and shields and reciting courageous words. behind him there are five hundred black women shaking their black garments and shouting curses. the division leaders of these four groups are surrounded by emanations along with the emanations of those ema

BLACK SERPENT1

rwa. 215 the unprecedented elegant explanations tibetan t-+ affects our religious freedoms, but also how-to articles, reviews of music and movies from fellow practitioners, articles about how demonolatry affects our lives, and even some fun stuff. so for our debut issue i scoured the deepest regions of the internet (i didn t have to go far) to find wonderful authors to write for us. the result is black serpent. it is my hope you ll find this issue educational as well as enjoyable. and since it s free (unless you bought a paper copy off of lulu) we hope you ll enjoy it. we welcome reader comments and articles, artwork, fiction, poetry, and even games for the daemonic games section from fellow practitioners. with that i give you our first issue! may lucifer light your way. adrianna, the edit

you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. recipes for the celebration an easy way to keep the celebration headache free is to delegat

will go over the interview process later. for now let s discuss the important things about a sect that you should consider before even making initial contact. nothing is more frustrating than to go through the process of making contact only to discover the demonolatry or satanic group you ve inquired to is actually a reverse christian group with two teenaged members who spend all their time doing black masses and hanging out in graveyards smoking dope. if that is the kind of group you re seeking you could probably start your own. also beware the sect that has a web page with little information. a good group will list their basic beliefs, names of rituals the sect regularly gets together for, and will tell you if 17 they have legal clergy and teaching available. most sects will only accept

s to lessen the discomfort and ensures everyone s safety. do not be surprised if several people show up. the interviewers will usually be one or more members of the clergy and//or another trusted member(s) of the group. when dressing to attend the interview there is no need to dress special. save your gothic outfits for clubbing. there is also no need to wear every amulet you possess or to wear a black inverse pentagram t-shirt. jeans and a solid color shirt work well. one amulet is fine. my point being that you don t want to scare the interviewers into thinking you re not serious or that you re trying too hard especially if the group consists of older people, which you can find out during the initial contact. i know that when i am interviewing potential members i can tell if they are tryi

rtunity to allow our most carnal, instinctive nature to flourish. they do not condemn us for sin, nor do they disallow us earthly pleasures or anger or many of the other so-called "imperfections" that plague mankind. what these demons do provide is knowledge, the constant reminder of the power within ourselves, and the power of the elements and unseen forces around us. many misconceptions of the "black arts" have been conceived over the passage of time. numerous are the allegations that covens murder unborn children and use virgin blood in sacrifice to their infernal legions. these myths, often perpetuated and fed into by our own hysteria, create the basis for what society holds as their own truth regarding these religions. to dispel these myths it is essential that people understand a bas

BLACK WITCHCRAFT

a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstr

nitiate 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 practitioners of sorcery from a left hand

iting 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 practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkne

ht within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery an

magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is no

BLAVATSKY H P ANTHROPOGENESIS

be. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was theref

37. the one became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the h

aded. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body. male and female they worshipped. then the third eye acted no longer- xi. 43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, prod

4. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3

according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on the science of serpents- in othe

BLAVATSKY H P COSMOGENESIS

l preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced the name, were a brahmin, and came with me, i might take him to a gupta cave (a secret crypt) near okhee math, in the himalayas, where he would soon find out that what crossed the kalapani (the black waters of the ocean) from india to europe were only the bits of rejected copies of some passages from our sacred books. there was a "primeval revelation" and it still exists; nor will it ever be lost to the world, but will reappear; though the mlechchhas will of course have to wait" questioned further on this point, he would say no more. this was at meerut, in 1880. no doubt the mystificatio

the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the ineffable glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex. as it approaches nearer and nearer to our planet, the emanation becomes more and more shadowy, until upon touching the ground it is as black as night[[footnote(s* the name is used in the sense of the greek word[[anthropos[[vol. 1, page] xliii introductory. the "very old book" is the original work from which the many volumes of kiu-ti were compiled. not only this latter and the siphrah dzeniouta but even the sepher jezirah* the work attributed by the hebrew kabalists to their patriarch abraham, the book of shuking, china's primiti

ng physical man, after giving the true history of the races from the first down to the fifth (our) race, goes no further. it stops short at the beginning of the kali yuga just 4989 years ago at the death of krishna, the bright "sun-god" the once living hero and reformer. but there exists another book. none of its possessors regard it as very ancient, as it was born with, and is only as old as the black age[[footnote(s* rabbi jehoshua ben chananea, who died about a.d. 72, openly declared that he had performed "miracles" by means of the book of sepher jezireh, and challenged every sceptic. franck, quoting from the babylonian talmud, names two other thaumaturgists, rabbis chanina and oshoi (see "jerusalem talmud, sanhedrin" c. 7, etc; and "franck" pp. 55, 56) many of the mediaeval occultists

e same; and even the late modern magus, eliphas levi, publicly asserts it in print in his books on magic[[vol. 1, page] xliv introductory. namely, about 5,000 years. in about nine years hence, the first cycle of the first five millenniums, that began with the great cycle of the kali-yuga, will end. and then the last prophecy contained in that book (the first volume of the prophetic record for the black age) will be accomplished. we have not long to wait, and many of us will witness the dawn of the new cycle, at the end of which not a few accounts will be settled and squared between the races. volume ii. of the prophecies is nearly ready, having been in preparation since the time of buddha's grand successor, sankaracharya. one more important point must be noticed, one that stands foremost i

rtitude will produce 1023/1024, etc, etc. the occultist may remain satisfied, and care for no more[[vol. 1, page xlviii[[blank[[vol. 1, page 1] proem- pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of differentiation. it is the point in the mundane egg (see part ii "the

BLUE EQUINOX

of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by honor de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its accounts of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension

ethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf.s bane

so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. liber lxv 67 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the night watch one shall steal close, and grip thee with th

pher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. the equinox 70 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an ear

that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! the equinox 74 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he

BOOK T

hey form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flam

ent, careful, courageous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved and salient flames, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king

this segment is defined not by the ring but by the upper portion of two diagonals drawn from the inner angles of the cross. this five-sided semi-regular figure is further divided within by two crossed lines emanating from the upper corners and extending across the center to the midpoints of the lower sides. in the four chambers resulting are these color abbreviations, clockwise from top "blk (for black "russ (for russet "cit'n (for citrine "olive. to either side of this section, on the band itself, is written "white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the

BOOK OF BLACK SERPENT

ro" in greek capitals (gr:tau-alpha- rho-omicron. in the wedges defined by the lower sides of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions ha

emon leaping upon an ox; machaloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a black, and their form is that of a dragon- lion. 2. adimiron- whose colors are like blood mixed with water, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptil

7. necheshethiron- whose color is like copper, and their form is like that of a most devilish and almost human-headed insect. 9. nachashiron- whose colors are like serpents, and their form like dog-headed serpents. 10. dagdagiron- whose colors are reddish and gleaming, and their form like vast and devouring flat-headed fishes. 11. behemiron- whose name is derived of behemoth, and their colors are black and brown, and their forms those of awful beasts like a hippopotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishe

nance. at the north-east angle is aggerath, the daughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance, but standing upright as it were, and formed of putrefying water. after him cometh the un-nameable one (abaddon) and his appearance and symbol is that of a closelyveiled black gigantic figure, covered with whirling wheels and in his hand is a vast wheel whence issue as it whirls, multitudes of cat-like demons. behind cometh maamah like a crouching woman with an animal s body, crawling along the ground and eating the earth. and at the south-east angle are the winged lion and a winged horse drawing in a chariot the younger lilith, the wife of asmodai. she is dark, a

wling along the ground and eating the earth. and at the south-east angle are the winged lion and a winged horse drawing in a chariot the younger lilith, the wife of asmodai. she is dark, a woman to the waist and a man below it, and she appears as dragging down with her hands small figures of men into hell. of the three evil forces behind samael the first is qematriel, whose form is that of a vast black, man-headed dragon-serpent, and he united under him the force of kether of the infernal and averse sephiroth. the second, a black, bloated man-dragon, belial, he denieth a god; and he uniteth the forces of the averse chokmah. the third is othiel or gothiel, a black, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fo

BOOK OF DOOM

t by frater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting

a deity or of any other being above the clouds. 2.4. sorcerers know themselves to be gods, and they act accordingly. 2.6. this means that sorcery is not for the irresponsible, nor for the weak. 2.7. sorcerers do not worship any force in the universe. 2.8. they control it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol

BOOK OF PLEASURE

u believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy, i.e, a disappointed desire, not yet an obsession. sigils are made by combining the letters of the alphabet simplified. illustration*(3, the word "woman" in sigil form is (example) or (example) or (example) etc. the word tiger (example) or (example) etc, etc. the idea being to obtain a simple form which can be

BOOK OF SATYRS

ing should be said but all unsaid! may my words be few and pregnant! alas, the futility of the idea of god has not yet reached its limit, all men liars, appear striving for insanity as its climax: while i alone as one prematurely aged, reason tottering on its throne, remain sane, in positive chastity, confessing no conscience, no morals- a virgin in singleness of purpow introduction the field of black and white art has been generously extended since that golden period in the "eighties" when walker and pinwell and millais wrought their quiet designs, although their olden delicacy of interpretation (for us almost wholly in the hands of clemance housman) can still claim charms which our more facile method can never attain. for every such accomplished craft is the companion of an aristocracy

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

iding the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which you can compare it. this view of an all-good god was developed by zoroaster (zarathustra, in persia in the seventh century bce. the idea later spread westward and was picked up in mithraism and, later, in christianity. as christianity gradually grew in strength, so the old religion was slowly pushed back. back until, about the time of the reformation, it only existed in the outlyin

vaguest understanding of its being. yet we know that it is there and, frequently, we wish to communicate with it. as individuals, we wish to thank it for what we have and to ask it for what we need. how do we do this with such an incomprehensible power? in the sixth century bce the philosopher xeno-phones remarked on the fact that deities are determined by ethnic factors. he pointed out that the black ethiopians naturally saw their gods as negroid, whereas the thracians' gods were white, with red hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in le

ite robes, but i'm glad to see more and more color appearing at festivals. in saxon witchcraft, the priest/ess wears either white, purple or deep green and the others wear greens, browns, yellows and blues, though this is not a hard and fast rule. combinations of colors can be attractive, of course, as can a basic color trimmed with silver or gold, or with a second color. some few witches do wear black but, while acknowledging it to be a very "powerful" color (in fact a non-color, i personally think that it plays up the misconception of equating witchcraft with satanism and, if only for that reason, should be avoided. we are a religion of nature, so let's use the colors of nature. the bright and the sombre earth colors (there is actually very little black to be found in nature. but again

so that there would be less chance of the book being discovered by those antagonistic to the craft. in recent years it has become common for all witches to have a book of shadows, with everything contained therein. you should start your own book, then. it is possible to buy blank-paged books in stationery and office-supply stores and these are fine. some traditions hold that the book must have a black cover; others say green; others brown. again, it is up to you. many witches like to make their own book from scratch, using parchment for the pages and binding the finished product in tooled leather, or even between carved wooden covers. putting together such a book can be a labor of love and certainly gives plenty of scope for free artistic expression. hand-binding is not difficult to do. t

ure feminine aspect. glass: perception; being able to see (sometimes into the future. graduation: initiation; completing a phase. hair: thought grey or silver hair indicates wise thought. hammer: power to drive forward. helpful animal: the instinctive self. highway: the path; the way ahead. horse: white horse symbol of life (the keltic goddess epona was often depicted on a white mare; prosperity. black horse change of fortunes. wild horse uncontrolled instinctive urges. winged horse transcendence from one state of being to another. house: the symbol of personality and conscious interest from the spiritual view. the particular room represents particular interest: bathroom cleansing; elimination of the undesired. basement place of refuge, retreat, concealment. bedroom place of rest and recov

CALLING TO THE FIRST OF WITCH BLOOD

a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spir

CASE PAUL F THE BOOK OF TOKENS

c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the derivation of ch t a th is from a verb meaning" to miss the target [87] meditation on teth* i my secret wisdom is hid in number, and in the sign of the tally is concealed the

it written "joshua was the son of nun" what, then, is this that contihueth without ceasing? verily, it is i, myself, and that which changeth not is the motion which carrieth all things from place to place. change perpetual is at the root of all things, and change hath two faces, a face of life, and a face of death. for know ye, o israel, that what men call life and death are as beads of white and black strung upon a thread; and this thread of perpetual change is mine own changeless life, which bindeth together the unending series of little lives and deaths [131] comment on nun* n u n, pronounced noon. transcribed as" n. the number 5o. meaning: fish. the imaginative intelligence. 1 the quotation "he had his dwelling in the great sea, and was a fish therein, is from the zohar, or book of spl

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gav

erers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the

either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest

cca01.txt her consort osiris to life, thus magically causing the nile to flood and fertility to return to the land. she is the patroness of magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can

whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked

CASTING THE CIRCLE

bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who commands individual ascension by will alone. move and bless this circle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives

CHAOS MAGICK AND LUCIFERISM

evil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

a hand. like herself, it embodies the spirits of the "old souls" those enslaved africans who touched down more than a century earlier on the backwater jetty known as ibo landing. offering the hand to her kin, nana calls them to pay homage before embarking on their journey. she believes that their collective memory.and the power of her charm.will sustain them as conclusion 151 notes 157 index 209 black magic page 3 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 facing page illustration: advertisement from an eighteenth-century newspaper for an escaped slave, described as "a fortuneteller and conjurer" hall's wilmington gazette (north carolina, october 1798\ 2\ they enter into a new and uncertain future beyond the shores of these sea islands.[1]

serve memory. it is also a story of the cultural and spiritual resources to which a people might turn when they are in need. i suggest that daughters might be read as an allegory of the religious sojourn of blacks in america, with nana's charm as a metaphor for a legacy that some have chosen to preserve, and others to reject. rather than dismissing the hand as an object of superstition, i want to black magic page 4 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 argue for its deeper significance, as a symbol of the survival of a kind of magical spirituality in the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refer

latter, to be its mirror image. when seen from different perspectives, the divisions sometimes break down, revealing the arbitrary nature of the categories. in the words of one writer "stated simply, magic is c the religion of the other"[2] this book is also concerned with the actual experiences that gave rise to the introduction of "magic" into that complex generally recognized as "religion" in black american experience. since few terms have prompted more disagreement than these two, it might be useful to clarify my own use of them. magic is a particular approach or attitude by which humans interact with unseen powers or spiritual forces. in contrast with religion, it is efficacious, with its spells, curses, incantations, and formulae. magic is used for specific, personal ends. it operat

stitutional religions such as protestant christianity\ 4\ and the vast territory of behaviors that human beings may invest with religious meaning.[4] these behaviors, we will see, may be embedded within activities such as work, recreation, or leisure. hence the boundaries of "religion" can be difficult to locate. charles long, who has most strongly advocated an original methodological approach to black religion, asserts that "the church [is] not the only context for the meaning of religion" for black people, but that "religion c mean[s] orientation.orientation in the ultimate sense, that is, how one comes to black magic page 5 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these

.orientation in the ultimate sense, that is, how one comes to black magic page 5 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these "extrachurch orientations" long adds "have had great critical and creative power" often touching "deeper religious issues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitudes, values, and activities of members of a group or community. it may also include what david hall has called "lived religion" or the practice and "everyday thinking an

CHRONOLOGIA RORISPERGIUS

ille: a study in personality reorganization (bachelor's thesis, virginia union university, richmond, 1933, pp. 136, 182, 123, 97, 152, 160, 180.82. lockley white's revised thesis\ 1erchronologia rorispergius (mach 37 -compiled by elias pandochaeus 144,000 bc geneticists believe that an ancestral human population of about 2000 individuals who lived somewhere in africa began to split up. 24,000 bc "black venus" figurine unearthed near the czech village of dolni vestonice in 1924. also one at willendorf. 11 cm tall. discovered in 1908. oldest paleolithic sculptures? oldest known portrayals of women? 100 small statuettes have been found. 6500 bc catal huyuk, neolithic site in turkey (central anatolia) flourished..at catul huyuk the goddess images were shown with the bull horns emerging from he

semnani, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers suppose

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

reupon i presently drew out my bread and cut a slice of it; which a snow-white dove of whom i was not aware, sitting upon the tree, saw, and therewith (perhaps according to her usual manner) came down. she betook herself very familiarly with me, and i willingly imparted my food to her, which she received, and so with her prettiness she again refreshed me a little. but as soon as her enemy, a most black raven, perceived it, he straightaway darted down upon the dove, and taking no notice of me, would force away the dove s food, and she could not guard herself otherwise than by flight. whereupon they both flew together towards the south, at which i was so hugely incensed and grieved that without thinking what i did, i hastened after the filthy raven, and so against my will ran into one of the

om was square on the front, five times broader than it was long; but towards the west it had a great arch like a porch, wherein in a circle stood three glorious royal thrones, yet the middlemost was somewhat higher than the rest. now in each throne sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most

even spare the little birds which flew in multitudes up and down the room, but tormented them all he could. the virgins also had their pastimes with him, but whenever they could catch him, it was not so easy a matter for him to get from them again. thus this little knave made all the sport and mirth. before the queen stood a small but inexpressibly curious altar, on which lay a book covered with black velvet, a little overlaid with gold. by this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and

and costly coronet, appareled in white satin. she carried nothing but a small crucifix which was made of a pearl, and this very day wrought between the young king and his bride. after her went the six aforementioned virgins in two ranks, who carried the king s jewels belonging to the little altar. next to these came the three kings. the bridegroom was in the midst of them in a plain dress, but in black satin, after the italian fashion. he had on a small round black hat, with a little pointed black feather, which he courteously took off to us, so to signify his favour towards us. we bowed ourselves to him, as also to the first, as we had been instructed before. after the kings came the three queens, two of whom were richly dressed, but she in the middle was likewise all in black, and cupid

aration against the moor. now this provision, and the disciplining of the young lady (who after she had grown up a little was committed to an ancient tutor) took up all the first act, with many very fine and laudable sports besides. in the interlude a lion and griffin were set at one another to fight, and the lion got the victory, which was also a pretty sight. in the second act, the moor, a very black treacherous fellow, came on too. he, having with vexation understood that his murder had been discovered, and that a little lady was craftily stolen from him too, began thereupon to consult how by stratagem he might be able to encounter so powerful an adversary; on which he was eventually advised by certain fugitives who fled to him because of a famine. so the young lady, contrary to everyon

COLLIER IRENE CHINESE MYTHOLOGY

gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and teeming with life. she marveled at its many wondrous creatu

afe and snug throughout the chilly nights. ferocious animals feared its licking flames, and biting insects avoided its sooty smoke. in the spring, fushi shaped young branches over an open fire, then cooled them into curvy bows. he scraped, smoothed, and dried slender sticks into arrow shafts. then fushi led the people on hunts for deer, wild boar, and migrant birds. he guided them in gathering up black mushrooms of the forests, wild grasses of the plains, and bitter cresses growing along the banks of trickling streams. he taught them how to raise sheep, goats, geese, and ducks. fushi warned people only to take what they needed and never to waste food or kill senselessly. to keep track of the food they grew and exchanged, people tied fancy knots shaped like butterflies, flowers, and diamond

. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the e

at happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful enough to dest

tz describes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters adds [the phoenix] has many miraculous attributes, but not selfrejuvenation and does not possess the arabian phoenix s propensity for self-immolation. it feeds on bamboo seeds. and drinks from fountains of fresh water. it is one of the four emblems of royalty, usually associated with the empress.6 the chinese instrument in the story re

COMMENTARY ON THE SEAL OF THE NINE ANGLES

are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adept

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

obe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. th

se, he is taking on the negative energy trapped in the vault. the chief must now divest himself of his/her high office, including every insignia of the office of chief adept. the chief now calls forth the avenging angel hua. this can be a very unpleasant experience in that the chief and all second order members must resolve their negatories as the chief adept hangs on the cross of obligation. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony

his quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. thi

COVENANT OF SAMYAZA

est 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 satanael and were illuminated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called hell by man, which now glowed with their presences. and they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed

CULTUS SABBATI

'belief' to magical purposes. the positive and negative aspects of this arcanum are dealt with in azoetia (xoanon: 1992, 2002) under the name 'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hem to eat from the tree of knowledge was symbolic of the plan to keep the earth races ignorant of who they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think this fourth dimensional force is known by many names. the original earth people were the black, red, and other native peoples of the world in africa, the americas, asia and australia- not the white race, the contactees were told. there were two streams of melchedekan 'invaders. those who only interbred with each other, thus keeping the blond haired, blue eyed genetic 'purity. these, the et communicators said, were still living on the earth, though mostly out of sight underground. the

r people throughout the british paper power 43 empire. the institution known as the national debt (to the banks) was born. the royal prerogative for minting money was handed over to a committee which was also given the power to convert the basis of the country's wealth to gold, which the elite controlled. a leading part of the global elite at the top of the human pyramid is the group known as the black nobility, from where families like the warburgs of hamburg descended. these were at the forefront of the plan to put william of orange on the british throne and the creation of the money system as we know it. they originate from the guelphs, also called the neri, or black guelphs, and now the black nobility.10 they were the force behind the normans, who conquered england in the battle of has

re at the forefront of the plan to put william of orange on the british throne and the creation of the money system as we know it. they originate from the guelphs, also called the neri, or black guelphs, and now the black nobility.10 they were the force behind the normans, who conquered england in the battle of hastings, led by william the conqueror in 1066. later, when based in genoa, italy, the black nobility supported robert bruce in his conquest of scotland and it was this same genetic line and secret society which ensured that william of orange became king of england, scotland and ireland.11 through william, the black nobility created the bank of england and the notorious east india company rapidly expanded to capture asia and the far east for the british (global elite) and to become

and the truth shall set you free in the early years of this century, the elite was plotting to retake control of the us economy even more completely than before. they wanted two things: a new central bank with control over the nation's borrowing and the introduction of a federal income tax to give them control of the government's income. again there was serious opposition to this, but in classic 'black-is-white' fashion, they tricked the american congress and people. first, the elite supported the election of president woodrow wilson in 1909. he was a front man, a political puppet and a rosicrucian. the real power of the wilson administration was in the hands of a man called 'colonel'14 edward mandel house, who was there for no other reason than to serve the elite. wilson said that house w

family in this century. that was prince bernhard, of which much more later. 9 the world order, our secret rulers, p25 10 the world order, our secret rulers, p25 11 ibid p276 12 secret societies, pl22 13 there is another train of thought which suggests that lincoln was killed because he was revealing too many of the secrets of the brotherhood societies of which he was a member. i will describe the black esoteric basis of the global elite/brotherhood in a later chapter 14 the title 'colonel' was purely honorary. he never actually served. 15 saturday evening post (february 9,1935) p25 16 rothschild money trust, p41 17 secret societies, p109 18 mcnair wilson, the life of napolean, p38 19 captain a.h.m. ramsey, the nameless war (omni publications, london, 1952) p25 paper power 55 20 ibid p25 21

DAVID ICKE CHILDREN OF THE MATRIX

ions like the pleiades, sirius, vega, zeta reticuli, arcturus, aldebaran, and elsewhere. australian aborigines, african tribes, the babylonians, and south american indians are just some of the diverse peoples who claim ancient connections with such places. the reptilians are a tall, mostly humanoid-type race, with snake-like eyes and skin and they are connected to the classic "greys" with the big black "eyes, which have become the very symbol of the "et. often these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to be gods by the human races because of the apparently miraculous feats they could achieve with their technology and flying craft. by the way, for those who find it impossible to conce

a-baa mentality, which has prevailed within the collective human mind for at least thousands of years. second, you have to make life very unpleasant for those few who challenge your imposed "norms. the most effective way to do this is to make it, in effect, a crime to be different. so those who beat to a different drum, or voice a different view, version of "truth" and lifestyle, stand out like a black sheep in the human herd. you have already conditioned that herd to accept your norms as reality and so, in their arrogance and ignorance, they then ridicule or condemn those with a different spin on life. this pressurises them to conform and serves as a warning for those others in the herd who are also thinking of breaking away. there is a japanese saying that goes: don't be a nail that stan

century were the two global wars. they changed the face of the world, as wars always do, and led to a massive centralisation of power. the united nations, like its predecessor, the league of nations, was an illuminati creation to act as a trojan horse or stalking horse for world government. the media play their part to perfection in these "p-r-s" scenarios. at ownership level, people like conrad black at the hollinger group know what is going on and use their newspapers to pursue the uluminati agenda. the key editors they appoint might know something of it and also certain columnists. but most of the journalists will have no idea. the editor is always there to block anything they write that is against the interests of the uluminati and if they insist on pursuing an unwelcome story they fi

most exploited versions of a symbolic, not literal, story that you find all over the world in all its detail thousands of years before the name "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worship

7 if, as is claimed, the deep canyons on the mars surface were caused by massive torrents of water, there had to have been a warmer climate there at one time because today it is so cold that water would freeze immediately and the vacuum atmosphere would make the water vaporise instantly.58 the closer orbit to the sun, desborough says, would have demanded that the first earth races would have been black, with the pigmentation necessary to cope with the fiercer rays of the sun. ancient skeletons found near stonehenge and along the west coast of france have 26 children of the matrix the nasal and spinal traits of many female africans.59 ancient artefacts, statues, and artistic depictions around the world also suggest there was an advanced black race of the negro type. the sumerian tablets des

DAVID ICKE THE BIGGEST SECRET

ystem revolvearound the sun, so the solar system revolves around the centre of the galaxy, or this partof it at least. this central sun or galactic sun, is sometimes referred to as the blacksun. it takes about 26,000 years for the solar system to complete a circuit of the galacticcentre and this is known in the indian culture as a yuga. for half of that 26,000 yearsthe earth is tilted towards the black sun, the light source, and for the second 13,000years it is tilted away, some researchers believe. these cycles are therefore verydifferent as the planet is bathed in positive light for 13,000 years and then moves intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconc

arth now resides. if, as is claimed, the deep canyons on marss surface were caused bymassive torrents of water, there had to have been a warmer climate on mars, becausetoday it is so cold that water would freeze instantly and the near-vacuum atmospherewould make the water instantly vaporise.30 desborough says that the earths closerproximity to the sun demanded that the first earth humans were the black races withthe pigmentation to cope with the much fiercer rays of the sun. ancient skeletons foundnear stonehenge in england and along the west coast of france display the nasal andspinal characteristics of many female africans.31 desborough says that mars, then witha climate very much like ours, had a white race before the v enus cataclysm. hisresearch has convinced him that the white martia

etons foundnear stonehenge in england and along the west coast of france display the nasal andspinal characteristics of many female africans.31 desborough says that mars, then witha climate very much like ours, had a white race before the v enus cataclysm. hisresearch has convinced him that the white martians built the pyramids which have beenrecorded on mars and they went to war with an advanced black race to conquer theearth. these wars, he says, are the wars of the gods described in endless ancient texts,not least the hindu v edas. desborough adds that after the cataclysm, the white martianswho had settled on earth were stranded here without their technology and with theirhome planet devastated. these white martians, he says, became the white peoples of theearth. fascinatingly, some sci

it all to see whatenormous evidence there is that this is true. the station from which the reptiliansoperate is the lower level of the fourth dimension, the one closest to this physical world.other people know this as the lower astral dimension, the legendary home of demonsand malevolent entities going back to antiquity. it is from here that todays satanistssummon their demonic entities in their black magic rituals. they are actuallysummoning the reptilians of the lower fourth dimension. it is suggested by someresearchers, with good reason, that the non-physical reptilians were able to pour intothis dimension through holes or portals in the time-space fabric caused by the nucleartests and explosions which started in the deserts of new mexico in the early 1940s. buti think such holes began

throughout theancient world and, among open minded people, in the modern one too. shape-shifting isthe ability to use your mind to project another physical image for people to see.everything is energy vibrating at different speeds, so if you use your mind to re-vibratethat energy to a different resonance, you can appear in any form you choose. manywitnesses have described how the so-called men in black materialise anddematerialise when they threaten people who are communicating information about30extraterrestrials and ufos. they can do this because they are interdimensional beingswho can appear in any form. this is the main reason for the obsession withinterbreeding among the elite bloodline families. they are seeking to maintain a geneticstructure which allows them to move between dimensi

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

apitol city was freemasonry. this clearly shows that the new world order for which freemasonry has labored for so many years is luciferic, their vigorous protestations to the contrary notwithstanding. but there is more. look again at the united states capitol (above. at the extreme eastern side of the capitol, you can see two cul-de-sacs which are irregularly shaped. in fact, when you draw a bold black line carefully around these cul-de-sacs, and continue the black line around the capitol, you get the appearance of a horned owl, with the cul-de-sacs as its ears. this is not accidental, either. this is another way of representing satan. freemasonry designed the layout of washington d.c. they placed the owl there and on the american one dollar bill. the southern point of the goathead pentagr

sons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and wi

s, maintained in the purity of the luciferian doctrine. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23

DAVIDSON DAN SHAPE POWER

y do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the poi

plastic noise maker beads and shortened the tubing length to make a plastic loop 19 inches in diameter (i.e, center of toroid on one side to center of toroid on other side. to wind the coil, i set the coil form and wire and electrician tape on the coffee table in front of the tv set and whenever i was watching tv, i would wind a couple of hundred turns on the loop and cover the turns of wire with black electrician tape to keep the coil in place. after a couple of months, i finally had wound the dnc coil. it ended up being a little over 8,000 turns. i put a bnc connector on the ends of the coil for a completed dnc. figure 7.1.2-1 shows the results of a few days of data taken with the dnc coil. the graph clearly shows the daily resistance changes. the change in resistance is a direct readout

DEMONIC BIBLE

holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the formation of the church of satan and the start of the age of satan. the catchphrase of the church of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to in

of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to indulge in every sin because they all lead to physical and emotional happiness. compulsions, he said, are never created by indulging but by being unable to indulge. the church of satan entertained a parade of celebrities and journalists. reporters from throughout the world came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, bu

rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino

f stewart sign on the highway outside of his town. articles appeared in the local paper, the province, and maclean s magazine. he was also interviewed on cbc radio. representing the fact that the embassy of lucifer was still underground and that it would be several years before the rise of lucifer, the embassy of lucifer was also known then as the order of anubis. he published the newsletter: the black jackal, and presented for the first time the demonic bible. the rituals of the demonic bible (as it existed at that time) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was born. by this time, he had settled into th

art sign at the edge of town and placed in the churches of stewart listing in the local paper. despite concern from the local populace, the col had less than a dozen members at the time. after the public uproar, the eol went underground. in honor of the egyptian lord of the underworld, the eol also became known as the order of anubis. magus susej began publication of an underground newsletter the black jackal and in the dread pages of this tome published, for the first time, his own system of magic the demonic bible. the jackal enjoyed a small distribution for about a year and eol membership grew steadily over the next few years until it reached about fifty people. by 1996, however, the eol had become inactive. magus susej considered the embassy of lucifer to be merely the foreshadowing of

DIABOLUS

s of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the paitisha. it must be considered appropriate that we explore the traits and descriptions of the adversary or opposer from a historical and mythological standpoint as well as from a practi

ce, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is worded as the great work 666, in addition the book is dedicated to my friend austin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctua

heartened as he was a high priest in a coven under the wiccan and gardner concepts, even though he had a nasty falling out when them in the mid 70 s. in necrominion, the book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the

ubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figures as performing love spells, but were also u

an magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very substance of darkness, mingled with the power of zurvan, as it were a treaty, resembling coal, black and ashen. and as he handed to him he said: by means of these weapons, az (concupiscence) will devour that which is thine, and she herself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten to demolish the pact, to demolish time -from the zatsparam, from the dawn and twilight of zoroastrianism r.c. zaehner ahriman is within the ancien

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ty similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalisti

okopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a high ranking member of the clergy (priesthood) who has been consecrated to have ecclesiastical and administrative authority over a district diocese. 2) in the astral star, a prelate of a state curia, and a member of the general synod. bitom: pronounced "bee-toh-ehm" it is the enochian (q.v) name for the spirit of fire. black magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions

science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents, or entities. black mass: a satanic parody of the mass of the christian church, specifically the catholic church, in which allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, hel

ir (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiate

and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain aspects of the great work" magick, black: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents

DION FORTUNE MYSTICAL QABALA

nitiate is able to move with accuracy and certainty into whatsoever sphere of the unseen he desires to penetrate, and to countercheck ah beings he meets and all visions he sees, for he knows what the colours of the paths are in all four scales, and he checks his vision by these. if he is working up the thirty-second path of saturn, whose colours are all in the scmbre hues of indigo, dark blue and black, he knows that something is amiss if a scarlet-robed figure presents itself. either that figure is illusive, or he himself has wandered off the path. 18. to project the astral body along the paths it is necessary for many reasons to hold the degrees of initiation to which they correspond; chief among which is that, unless one has received the grade, one will be unknown to guardians of the pa

ho have attempted this correlation are crowley and general j. f. c. fuller. general fuller assigns the muladhara lotus to malkuth, pointing out that its four petals correspond with the four elements. it is interesting to note that in the queen scale of colour, as given by crowley, the sphere of malkuth is represented as divided into four quarters, coloured respectively citrine, olive, russet, and black, to represent the four elements, and bearing the closest resemblance to the usual representations of the four-petalled lotus. 15. this lotus is represented as situated in the perineum and is associated with the anus and the function of excretion. in column xxi of the table of correspondences given by crowley in he attributes the buttocks and anus of the perfected man to malkuth. i consider t

on grossness, practically arrived at the standard of the most primitive tribes, who, travellers tell us, do not associate the union of the sexes with the production of offspring. 12. the colour of chokmah is said to be grey; in its higher aspects, pearl-grey, iridescent. in this we see the veiling of the pure white light of kether descending in its path of emanation towards binah, whose colour is black. 13. the mundane chakra, or direct physical manifestation of chokmah, is said to be the zodiac, called in hebrew mazloth. we thus see that the ancient rabbis rightly understood the process of the evolution of our solar system. 14. the yetziratic text assigned to chokmah is, as usual, exceedingly obscure in its wording; nevertheless we can gather from it certain illuminating hints. the second

aura, and it must always be borne in mind, as the swami vivekananda points out, that what is on the right in the male is on the left in the female. in addition to this it must be remembered that what is positive on the physical plane is negative on the astral plane; it is positive again on the mental plane and negative mystical qabala page 89 on the spiritual plane, as is indicated in the twining black and white serpents of the caduceus of mercury [page 132] if this caduceus be placed upon the tree when the tree is marked off to represent the four worlds of the qabalists, a glyph is formed which reveals the workings of the law of polarity in relation to the planes. this is a very important glyph, and yields a great deal to meditation. 29. from this we learn that when the soul is in a femal

ision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be both extended and simplified because we can study it in the light of chokmah, which balances it on the opposing pillar of the tree. it is never possible to understand a sephirah if we consider it apart from its position on the tree, beca

DION FORTUNE PSYCHIC SELF DEFENSE

of psychic attack ii. analysis of the nature of psychic attack iii. a case of modern witchcraft iv. projection of the etheric body v. vampirism vi. hauntings 1 of 103 vii. the pathology of non-human contacts viii. the risks incidental to ceremonial magic part ii differential diagnosis ix. distinction between objective psychic attack and subjective psychic disturbance x. non-occult dangers of the black lodge xi. the psychic element in mental disturbance part iii the diagnosis of a psychic attack xii. methods employed in making a psychic attack xiii. the motives of psychic attack. i xiv. the motives of psychic attack. ii part iv methods of defence against psychic attack xv. physical aspect of psychic attack and defence xvi. diagnosis of the nature of an attack xvii. methods of defence. i xv

there is no essential difference between sticking pins into a 7 of 103 wax image of an enemy and burning candles in front of a wax image of the virgin. you may think that both these practices are gross superstition, but you can hardly think that one is real and potent and deny reality and potency to the other "the weapons of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as

had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into consciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, di

play so large a part in so-called psychic impressions that one is chary of accepting confirmatory testimony from a psychic who knows what is expected of him, but a spontaneous reaction is in my opinion evidential. when the treatment of miss l. had progressed some way towards her final recovery, much interesting information was elicited. she told us that she had distinct memories of dealings with black magic in her previous lives. this, she said, had been confirmed by several independent psychics, and i would certainly have been willing to add my testimony to theirs had i been asked. as a child, she used to day dream that she was a witch, willing the death or misfortune of those who annoyed her, and she also averred, though whether this was true or not i cannot say, that her wishes were so

of 103 another person than to absorb one's own, and could only have been accomplished by an initiate of a very high grade, which z. indubitably was. his opinion concerning the case, though there was no means of obtaining independent confirmation of this, was that some eastern european troops had been brought to the western front, and among these were individuals with the traditional knowledge of black magic for which south eastern europe has always enjoyed a sinister reputation among occultists. these men, getting killed, knew how to avoid going to the second death, that is to say, the disintegration of the astral body, and maintained themselves in the etheric double by vampirising the wounded. now vampirism is contagious; the person who is vampirised, being depleted of vitality, is a psy

DONALDTYSON BLACKMAS

ic societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. return to magic alphabets return homhome resources demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a def

inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black mass was celebrated to do evil. for example, in the court of the french king louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to

s: every time during the course of the mass when the priest had to kiss the altar, instead he kissed the body of the girl. he consecrated the host over her private parts, into which he inserted a small portion of the host. at last the mass was finished, and the priest went into the woman, and, with his hands dipped into the chalice, washed all her genital areas. even more fantastic details of the black mass involved the sacrifice of infants or maidens, and a general orgy among the participants during which ties of marriage and family were completely disregarded. the best accounts of this sort of ultimate depravity are to be read in the marquis de sade's novel justine and in the nineteenth century french writer joris-karl huysmans' novel la bas. there is a general consensus among those who

infants or maidens, and a general orgy among the participants during which ties of marriage and family were completely disregarded. the best accounts of this sort of ultimate depravity are to be read in the marquis de sade's novel justine and in the nineteenth century french writer joris-karl huysmans' novel la bas. there is a general consensus among those who have researched the subject that the black mass is largely a literary fiction, and was never practiced by groups of witches (if groups of witches ever even existed. witches were accused during the witch trials by the inquisition of defiling the instruments and rituals of the church, but these accusations have very little merit. they appear to have been largely the perverted fantasies of the monks and priests who supervised the interr

by the inquisition of defiling the instruments and rituals of the church, but these accusations have very little merit. they appear to have been largely the perverted fantasies of the monks and priests who supervised the interrogations. tortured beyond endurance, it is no wonder that the accused women often admitted to these charges merely to bring about a temporary halt to their agony. the term "black mass" was first used in english in 1896. there is little evidence that a true black mass was ever celebrated earlier than the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement o

DONALDTYSON CORONZON

outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth aethyr is zax. it is unique in that it is associated with the spirit names that lie upon the black cross of the great tablet of the watchtowers. all the other aethyrs are linked to spirit names that appear within one of the four watchtowers on the quarters of the great table- the names linked with zax lie outside the watchtowers. they are lexarph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterm

he most high, and tear his phallus with my teeth, and i will bray his testicles in a mortar, and make poison thereof, to slay the sons of men (here the spirit stimulated the voice of frater p[edurabo, which also appeared to come from his station and not from the triangle) i don't think i can get any more; i think that's all there is (the frater was seated in a secret place covered completely by a black robe, in the position called the "thunderbolt. he did not move or speak during the ceremony) next the scribe was hallucinated, believing that before him was a beautiful courtesan whom previously he had loved in paris. now, she wooed him with soft words and glances, but he knew these things for delusions of the devil, and he would not leave the circle. the demon then laughed wildly and loud (

ink fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the s

nzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou hast no power) yea, verily i have power over thee, for thou hast taken the oath, and art

DONALDTYSON EVILEYE

d. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deformed in some way, this also increased its force. if a glance from the evil eye was sent in a sidelong way, from the corner of the eye of the malicious person, it was more powerful. most important of all, the effect was believed fatal if the person "ov

t as old as pliny's source, which places it before the time of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers- usually an incorrect belief- that they accomplished their evil deeds through the agency of black magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of t

e it is obvious that the traditional explanation as to how the evil eye works must be incorrect. how then does it work? when a malicious glance is sent from the eye of a spiteful person directly into the eye of another person who is susceptible to suggestion, and is predisposed to anticipate supernatural attacks and resulting misfortunes, it implants itself in the imagination of the victim like a black seed, and begins to grow, nourished by the fear and expectation of the victim. as a result, the mind of the person assaulted by the evil eye turns against itself, and actually creates the misfortunes that it most fears. in the same way that a hypnotist can put someone into a hypnotic state and place the suggestion directly into their subconscious mind that they will feel better and better ab

if they are successful, they offer to lift the curse for a price- a high price. so desperate are the suffers, they are eager to agree to almost anything. the fortune-teller performs a few meaningless gestures, mumbles a few words, or tells the sufferer to do some silly action, and takes the money to the bank. the sad thing is that the cure of the fortune-teller often works, because it removes the black seed implanted in the subconscious mind of the victim. it stands to reason that if a man can turn his own deep mind into his enemy, he can also turn it into his friend. in the same way a person can persuade himself that he is cursed because of a glance from a passing stranger, so can he persuade himself that he is cured from that curse by following the instructions of a fortune-teller. the e

DONALDTYSON FAMILIAR

familiar, not the cat or dog or other pet that was thought to be the spirit's physical host. when an old woman suspected of witchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of the european witch-crazy were hard for elderly woman, and even harder for cats, particularly black ones. black cats were associated with satan because of their color. cats became the most popular suspect for a witch's familiar because of their uncanny manner of seeming to see things that are not there, and their knowing gaze- anyone who looks into a cat's eyes can almost believe that some unearthly intelligence resides there. cats were also natural pets for rural women because they could

DONALDTYSON MIRACLES

a book or washing your hair. they may persist for a time, but eventually they will give up in disappointment and go away. return hayhome resources demons bios fiction tyson the truth about miracles st. joseph of copertino (1603-63) levitates in rapture: 1735 bookplate "miracle" is a general term for any event that transcends the accepted laws of nature. in this loose sense, all true magic, be it black or white, is miraculous, since none of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. the

DONALDTYSON NOMICON

vecraft translated as "the book of dead names" all copies of the greek text were ordered burned by the patriarch michael in the year 1050- by this time the arab text had been lost. some greek copies escaped, however. in 1228 olaus wormius translated the greek text into latin. both the latin and greek editions were suppressed by the papal censors at the command of pope gregory ix in 1232. a german black letter edition appeared around 1440, and sometime in the first half of the next century (1500-1550, the greek text was reprinted in italy. the final known version of the work was a spanish translation from the latin text, made around 1600. in lovecraft's tales, those interested in the necronomicon can always consult the copy kept under lock and key in the library of miskatonic university, a

n dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchers, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had cut off the spectral intercourse. but memory never died, and high priests said that the city would rise again when the stars were right. then came out of the earth the black spirits of earth, moldy and shadowy, and full of dim rumors picked up in caverns beneath forgotten sea-bottoms" connected with the lost city of the old ones is the hideous chant "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" which translates into english as "in his house at r'lyeh dead cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-i

ong their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memor

DONALDTYSON PENTA

stinction existed. an upright pentagram has a single point at its top. it is used in white magic- magic worked for constructive, benevolent purposes. it represents the body of man standing with arms and legs spread apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram represents the head of a goat, regarded as a satanic symbol by levi. the points of the inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bo

DONALDTYSON SIGIL

the demon astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient ti

ing breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common related terms that may have overlapping meanings (signature of the demon leviathan, from the black pact of urbain grandier, 1634) the signature of a spirit is exactly what you might expect- the actual name of the spirit written down by the spirit. spirits often use obscure alphabets or letter forms, and mirror-invert their names or sign them upside down to further disguise them. over time the signatures become corrupted by careless copying. often it is not possible to actually read the si

the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered the seal after intimidating the evoked spirit into obedience by repeatedly striking the seal with hi

DONALDTYSON UFO

omenon that has been occurring for many centuries, probably for many millennia. it appears to be a natural response of the mind to the uncanny and unidentifiable. to cite one historical example, the illustration at the top of this page shows ufos sighted surrounding the rising sun on the morning of april 14th, 1561, at the town of nuremberg in germany. the objects were described as "red, blue and black bowls, or crosses the colour of blood (gazette of nuremberg. by bowls, disk shapes may have been intended, even though the artist who drew the illustration above interpreted this to mean crescents. disks are a very common sighting in the sky. something has triggered ufo sightings, and all of the events surrounding them, over the past five decades or so. i doubt very much that the trigger has

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

[1] in february, 1881, m. maspero began to clear the pyramid, and soon after he succeeded in making an entrance into the innermost chambers, the walls of which were covered with hieroglyphic inscriptions, arranged in perpendicular lines and painted in green.[2] the condition of the interior showed that at some time or other thieves had already succeeded in making an entrance, for the cover of the black basalt sarcophagus of unas had been wrenched off and moved near the door of the sarcophagus chamber; the paving stones had been pulled up in the vain attempt to find buried treasure; the mummy had been broken to pieces, and nothing remained of it except the right arm, a tibia, and some fragments of the skull and body. the inscriptions which covered certain walls and corridors in the tomb wer

bod03.htm (15 of 36 [8/10/2001 11:22:55 am] dynasties, it has been declared that the religion as well as the art of the first theban empire are nothing but a slavish copy of those of northern egypt.[2] the theban version. the theban version, which was much used in upper egypt from the xviiith to the xxth dynasty, was commonly written on papyri in the hieroglyphic character. the text is written in black ink in perpendicular rows of hieroglyphics, which are separated from each other by black lines; the titles of the chapters or sections, and certain parts of the chapters and the rubrics belonging thereto, are written in red ink. a steady development in the illumination of the vignettes is observable in the papyri of this period. at the beginning of the xviiith dynasty the vignettes are in bl

htm (34 of 36 [8/10/2001 11:22:56 am] pal ography. the version akin to was in vogue from the xxth to the xxvith dynasty, i.e, about b.c. 1200-550, and was, like the theban, usually written upon papyrus. the chapters have no fixed order, and are written in lines in the hieratic character; the rubrics, catchwords, and certain names, like that of apep, are in red. the vignettes are roughly traced in black outline, and are without ornament; but at the ends of the best papyri well-painted scenes, in which the deceased is depicted making adoration to ra or horus, are frequently found. the names and titles of the deceased are written in perpendicular rows of hieroglyphics. the character of the handwriting changes in different periods: in the papyrus of the princess nesi-khonsu (about b.c. 1000) i

yri of this period vary in colour from a light to a dark brown, and consist usually of layers composed of strips of the plant measuring about 2 inches in width and 14 to 16 inches in length. fine examples of books of the dead of this version vary in length from about 24 feet (b.m. no. 10,479, written for the utcheb heru, the son of the utcheb tchehra) to 60 feet. hieroglyphic texts are written in black, in the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (35 of 36 [8/10/2001 11:22:56 am] perpendicular rows between rules, and hieratic texts in horizontal lines; both the hieroglyphics and the hieratic characters lack the boldness of the writing of the theban period, and exhibit the characteristics of a conventional hand. the titles of the chapters, catchwo

56 am] perpendicular rows between rules, and hieratic texts in horizontal lines; both the hieroglyphics and the hieratic characters lack the boldness of the writing of the theban period, and exhibit the characteristics of a conventional hand. the titles of the chapters, catchwords, the words# which introduce a variant reading, etc, are sometimes written in red. the vignettes are usually traced in black outline, and form a kind of continuous border above the text. in good papyri, however, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and ar

ELLIS LOW TWELVE 1907

ese acts. i recalled that on more than one occasion i had trusted him so fully that he could have brought about my death without causing a shadow of suspicion. when i thought of all this, i compressed my lips and muttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it would not down. i shuddered as i reflected that when he should bound back to barbarism and his own natural self, his first victim must be myself. why did he wait so long before striking? was he planning some huge treason that would overwhelm us all? hardly had i asked myself the quest

an the dusky leader, but i compressed my 54 low twelve lips with the resolve to make both bite the dust. it would be something to tell in after years that i had brought down geronimo and the miscreant who was serving him in our own camp. to my chagrin, the second arrival was not only enclosed in a blanket, but it was drawn so far up around his shoulders that his face was hidden. only the crown of black, coarse hair showed. not a feature was visible. halting within a couple of paces of the chief, the two began conversing in low tones. their voices were so faint that i could not distinguish a word, and, had i been able to do so, it would have done no good, for naturally they talked in their own language. the position of the two was such that the side of each showed clearly. they would have t

told him from north carolina `i have seen you before' said he `but cannot remember where. i was in a hospital in raleigh at one time during the war, and it may have been there "i asked him if he remembered what hospital it was `it was a large, unfinished brick building' said he `perhaps it was there, as i sometimes visited that hospital' i replied. 128 a typical lodge "looking at me with his keen black eyes, he said, in a tone and manner that could not be misunderstood `are you a mason "i responded in the affirmative, and then he replied `i thought it was you when i first saw you "we then talked over some of the incidents of hospital experience, each becoming thoroughly satisfied of the other's identity. that night i went with him to his lodge, where, after introduction, i received a most

nly gave the order for the dismounted men to mount, which was immediately obeyed, and just then an incident occurred worthy of mention, as exhibiting a deed of individual heroism rarely witnessed. just as the men of the fourth regiment were well in the saddle, after the order of their commanding officer, a single soldier, coming from the direction of the enemy, with sword in hand, dashed into the black horse troop, which composed one of the squadrons of the fourth virginia cavalry, and on that occasion was the color squadron, sabering the men right and left, wounding several, and among them lieutenant william a. moss and corporal hugh hamilton, a gallant soldier and the color bearer. the boldness and suddenness of the attack paralyzed for a moment or two the confederates, and in that inter

EMPERORS NEW RELIGION CHURCH OF SATAN

andate, has theistic overtones. part of the church of satan s ideology specifically appeals to people that feel a need to bolster their egos, feeling that they are more important than their social recognition reflects. the satanic bible provides a salt water injection to such people s egos with the assertion that satanists are intrinsically superior people. church of satan literature, such as the black flame, bulge with racist, fascist, and nazi-oriented essays and imagery, all of which are recurring themes among people whose self-esteem is out of proportion with their physical or intellectual abilities. organizations promising religious or similar emotionally gratifying compensation for lacking achievements thrive on such people. the church of satan acknowledges an emotional link between

the other organizations are hardly innocent, but the church of satan evidently attempts to quell its competition by means of intimidation as discussed earlier. decrees issued by the organization s very top, such as sycophants unite! by blanche barton, demand that [the church of satan s] supporters and advocates must be prepared to recognize and battle our enemies, especially when they re wearing black robes [47] the enemies are defined as any other organization laying claim to satan s name. the church of satan presumably has a large membership base compared with competing organizations who are encouraged by the church of satan to attack first. even without encouragement, for each person that attacks the church of satan for no reason statistically the church of satan can be expected to hav

om probably explains part of the reason why the scam has remained mostly hidden. it is perhaps telling that the church of satan recognized the internet s contribution to growing tension between followers with conflicting ideologies each believing theirs to be satanic because all ideologies fit the vague definition in the satanic bible, and issued several recommendations on the internet and in the black flame [47] to either stay off the internet or not debate with those people that one disagrees with. the church of satan s reconciliation today is provided on its web page [s]ince only a very small percentage of our members choose to interact with people online, it would be an error to think that your online experience is necessarily a reflection upon what your personal experience with the ch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

osophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyterian version) and the secular enlightenment of the eighteenth century, the situation changed. protestants and modern secularists opposed esotericism because it perpetuated an archaic, superstitious, unreal world. secularists also accused esotericists of perpetuating a prescientific worldview. under the combined forces of p

ience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks c

ege, san francisco, california. working on cancer patients, he believed that he had discovered that diseased tissue radiated an abnormal wave. his work further led to his invention of the oscilloclast, an electrical instrument for generating oscillations involving changes of skin potential, based on an electronic theory of disease. developments of abrams s apparatus have since come to be known as black boxes. in 1922, just two years before his death, the british royal society of medicine issued a negative report on abrams, and his work almost died out. it was picked up by ruth drown during the 1930s. his work was carried on by the american association for medico-physical research. sources: abrams, albert. new concepts in diagnosis and treatment. san francisco, calif: physico-clinical, 1922

of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begone, said the abbe. why do you attack me far from my brothers? the devil once more left him, but returned in the shape of a tall man with a long, thin neck. to get rid of him, adam struck him a blow with his fist. the evil spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and

clamatio, also published at antwerp in 1531. his other works included a treatise de nobilitate et praecellentia feminu sexus, dedicated to margaret of burgundy out of gratitude for her patronage. his interest in alchemy and magic dated from an early period of his life and gave rise to many tales of his occult powers. it was said that he was always accompanied by a familiar in the shape of a large black dog. there is a tradition that on his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plunged into the saone, where it perished. it was said that at the inns where he stayed, agrippa paid his bills with money that appeared genuine enough at the time, but which afterward turned

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rawings link them with the bushmen of south africa. in the cave of gargas, near bagneres de luchon, there are, in addition to spirited and realistic drawings of animals, numerous imprints of human hands in various stages of mutilation. some hands were apparently first smeared with a sticky substance and then pressed onto the rock; others were held in position to be dusted around with red ocher or black pigment. most of the imprinted hands have mutilated fingers; in some cases the first and second joints of one or more fingers are missing; in others only the stumps of all fingers remain. a close study of the hand imprints shows that they are not those of lepers. there can be little doubt that the joints were removed for a specific purpose; on this point there is general agreement among anth

ritain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval magicians and followers of the hermetic art. it stemmed largely from the trendiness of postwar affluence and the desire for sensationalist indulgence. the occult explosion led in the 1960s to satanism and black magic cults. much of modern occultism has been influenced by the use of mindaltering drugs. during this modern period, one long-kept secret of occultism became generally discussed.that of the importance of sexual energy in dynamizing the processes of magic. although this factor was well known to some occultists in persia, china, and india, it was rediscovered in the early twentieth century a

efe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and religion. 1971. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic: the books of the sorcerers. london: frederick muller, 1957. summers, montague. witchcraft and black magic. london: rider, 1946. reprint, new york: causeway, 1974. thomas, keith. religion and the decline of magic. new york: charles scribner s sons, 1971. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway, 1973. waite, arthur edward. the book of ceremonial magic. london, 1911. reprint, new hyde park, n.y: university books, 1961. webb, james. the

ses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths woven of absinthe and rue. to bring misfortune and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of ve

that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (or

EVIL AND UNCLEAN SPIRITS

changes of just having knowledge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that of a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose c

ir colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that of a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their form blended as of a reptile, insect and shellfish such as the crab and the lobster, yet demon faced withall, for d. wrybhlc (shalhebiron: whose colors are fiery and yellow, their form is like merciless wolves and jackals, for e. wryrpx (tzaphiriron: whose colors are like those of l, and their form is like partially living yet decaying corpses, for f. wryrybu (abiriron: whose color

e unto copper, and their form is of a most devilish and human headed insect, for h. wrycjn (nachashiron: whose colors are like serpents, and whose form is like that of a dog-headed serpent, for i. wrygdgd (dagdagiron: whose colors are reddish and gleaming, and their form is like vast, devouring, flat-headed fish, for j. wrymyhb (bahimiron: whose name is derived from behemoth, and whose colors are black and brown. its form is like an awful beast, similar to a hippopotamus or elephant but crushed flat as though their skin were spread out flat over the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents

at the northeast angle is trga (aggerath) the daughter of twlwjam, a fiendish wretch with serpent hair, enthroned in a chariot drawn by an ox and an ass. at the northwest angle is a gigantic scorpion with a fearful countenance but standing upright, as it were, and formed of putrefying n. after him cometh the unnamable one, wmysa (asimon) and his appearance and symbol is that of a cloudy, veiled, black, gigantic figure covered with whirling wheels and in his hand is a vast wheel which issues, as it whirls, multitudes of cat-like demons. behind him cometh hmun, nahimah, like a crouching woman with an animal's body, crawling along the ground and eating l. lmcj twklm jxn dwh d wsy hlwd g hrwb g trapt rtk hm kj hnyb lb b wy ydm \wda hwyj brqycjn ruc rwmj tylyl tljm lams bhr 8 at the southwest

da hwyj brqycjn ruc rwmj tylyl tljm lams bhr 8 at the southwest angle are a winged lion and a winged horse drawing in a chariot the younger tylyl, the wife of yadwmsa. she is dark, a woman to the waist and a man below it, and she appears as if drawing down with her hands small figures of men into hell. of the four evil forces before lams the first is lafmq, qemetiel, whose form is that of a vast, black, swan-headed dragon-serpent, and he uniteth under him the force of the rtk of the averse and infernal sephiroth. the second is laylb, belial, a black, bloated, man-dragon; he who denieth a god, and he uniteth the force of the averse hmkj. the third is laytu, athiel, a black bloated man-insect, horrible of aspect, his breadth is greater than his length, and he united the force of the averse h

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

oman. the events that led to the analysis began on the night of july 12, 1988, when peter khoury, a sydney resident of lebanese background, was awakened suddenly when he sensed that something had grabbed his ankles. a numbness crept up his body from the feet, and soon his entire body except for his eyes was paralyzed. to his right he spotted three or four small hooded figures with wrinkled, shiny black faces. through telepathy they assured him he would not be harmed. khoury then saw two other figures on his left. these two, he later told investigator bill chalker, were thin, tall with big black eyes and a narrow chin. they were gold-yellow in color. one of these beings shoved a needle into the left side of his forehead, and he passed out. the next day he showed the puncture wound to his fi

, 1975. in the fashion of psychic va m p i res, they l i ved off the energies of contactees and other experients of the paranormal. keel bel i e ved apol to be an ultraterrestrial as opposed to an extraterrestrial, because in ke e l s view such entities come from other realities rather than other planets. though keel did not meet apol himself, a long island woman saw him pull up to her house in a black cadillac, a vehicle favored by the enigmatic men in black, earthly agents for unearthly intelligences. keel reported that the woman thought apol looked hawaiian. when he introduced himself, he shook her hand. his own hand was as cold as ice. keel dedicated his book our haunted pl a n e t (1971) to mr. apol, where ver you are. see also: contactees; keel, john alva; time travelers; ultraterres

um encountered the beautiful aura rhanes, captain of a scow (spaceship) from the idyllic planet clarion, on the other side of the moon, in the early morning hours of july 28, 1952, in the nevada desert. when male crew members ushered him inside the craft, parked in an area known locally as mormon mesa, bethurum saw aura rhanes for the first time. she was small, had an olive complexion, and wore a black and red beret. the two engaged in an extended conversation, during which they asked each other about their respective worlds. the spacewoman spoke, bethurum would write, in a swinging, rhythmic tone of voice (bethurum, 1954. when daylight came, bethurum was asked to leave, but they were to meet again. there were eleven meetings between july and november alone. only on the occasion of the thi

a western state in search of semiprecious stones. local people warned them to stay away from a certain desert mesa because several individuals who had gone there were never seen again. disregarding these words of caution, the young men repaired to the site and spent the next few days energetically stone-hunting. finally, one day, hearing his companion shout, brodie looked up to see a figure in a black cowl standing at the base of the mesa. another figure joined the first. the first of them pointed a rodlike device at brodie, who abruptly felt himself paralyzed. his friend began to run, and the other figure pointed a rod at him. to his horror the smell of burning human flesh rose up in brodie s nostrils. he never saw his friend again. a third figure, holding what looked like earphones, app

e marks of a dero slave! in the ordeal that followed, brodie was only intermittently conscious. on three or four occasions, he awoke to find himself in a cage with other human beings. they told him that he was in the caves, and they were under the control of the deros, who could snatch any human being off the face of the earth if they so chose. each time it became evident that he was conscious, a black-cowled figure would zap him back into oblivion. then one day he found himself walking down a street in new york city with no idea how he had gotten there. he was dressed in his prospecting clothes. his personal items brodie s deros 49 were still in his pockets, including a hundred dollars in bills. though to his awareness only a day had passed, he soon learned that it was two years later. br

FAUST

elent and end for us the fearful pest. the crowd s applause now sounds like scorn to me. oh, could you but within me read how little, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to another pass. thereon appeared, with motley colours pied, the youthful queen within the glass. here was the medicine; the patients died, and no one que

ke to hear, on mischief gaily bent, they like to hearken, for they like to try to fool us, pose as if from heaven sent, and lisp like angels when they lie. but let us go! the world s already grey, the air grows chill, the mists of evening fall! tis now we treasure home the most of allwhy do you stand and stare? what is the trouble? what in the gloaming seizes you in such a way? faust you see that black dog streaking through the grain and stubble? wagner i saw him long since; not important did he seem to me. faust observe him well! what do you take the beast to be? wagner why, just a poodle; in his way he s worrying in his attempt to find his master s traces. faust but do you note how in wide spiral rings he s hurrying around us here and ever nearer chases? and if i err not, there s a trail

long since; not important did he seem to me. faust observe him well! what do you take the beast to be? wagner why, just a poodle; in his way he s worrying in his attempt to find his master s traces. faust but do you note how in wide spiral rings he s hurrying around us here and ever nearer chases? and if i err not, there s a trail behind him! along his path a fiery eddy flies. wagner only a plain black poodle do i see. don t mind him! i think it s an illusion of your eyes. faust he seems in magic nooses to be sweeping around our feet, a future snare to bind. wagner i see he doubts, he s timidly around us leaping, two strangers- not his master- does he find. faust the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see h

, salamander! gurgling, together flow, undine! in meteoric beauty shine, sylph! bring homely help, incubus! incubus! step forth and end the charm for us. none of the four hides in the beast. he lies quite calmly, grins evermore; i ve not yet hurt him in the least. thou lt hear me longer conjure thee stronger! art thou, fellow, one that out of hell has run? then see this sign! before which incline black cohorts e er! it swells up now with bristling hair. thou reprobated, canst rede his token? the ne er-originated, the never-spoken, who every heaven has permeated, he! wantonly immolated! behind the stove, held by my spells, like an elephant it swells, and all the space it fills complete. in vapour it will melt away. mount not up to the ceiling! lay thyself down at thy master s feet! i threat

ures daily- understand? and when the clock strikes, be on hand! be well prepared before the start, with paragraphs well got by heart, so later you can better look and see he says naught save what s in the book; but write away as unabated as if the holy ghost dictated! student you will not need to say that to me twice! i can foresee how much i ll gain from this advice; because what one has down in black and white it is a comfort to take home at night. mephistopheles but come now, choose a faculty! student i can t adjust myself to law- not possibly. mephistopheles i can t blame that in you, it s no demerit. this science as it really is i see. statutes and laws that we inherit like an eternal malady go trailing on from race to race and furtive shift from place to place. to nonsense reason tur

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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 changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saints and mess

om of the tree. there is no equivalent for the sefirah kingdom in the sefer yetzirah, since it only has perfect trees in which the throat sefirah is visible and there is no sefirah at the anal center. at the macrocosmic level, the fall of adam is seen as an apparent differentiation in the states of matter in the tree of asiyah. for example, matter can exist in a collapsed condition at the core of black holes as the sefirah knowledge/first. or, it can exist in an expanded manner as mostly hydrogen atoms in sefirah kingdom. it is critical to keep in mind that sefirah kingdom and sefirah knowledge/first are one, not two. it is like looking at one object from two sides. at the microcosmic level in the perfect tree, the universe is perceived by human consciousness in sefirah knowledge/first as

hite 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 left-handed path, and those who traverse it are often called black magicians or sorcerers. they engage in disciplines, routines of behavior, and rituals intended to cultivate hatred of the lord hvhy-as-adversary, sinfulness, and impurity in order to pass the flaming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use

laming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks that through rituals, talismans, and force of personal will that he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hel

in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8% inevitably ends in the destruction of the sorcerer because he/she cannot withstand the power channeled through their shells from the higher sefiroth. most do not make it past the gate of the tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into extinction via the abyss at the invisible sefirah knowledge/first, 6' 7 '0, 6 -07 like the ways

FIRE OF QAYIN RITE

ns of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent within my blood, kindle the shinning fire of my inheritance. by goat and serpent, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- te

FLY THE LIGHT

, this is done by two tones being at different frequencies in each ear, causing then by the difference of the number between tones, the brainwave itself. this process can be very intense, and combined with lyric and musical approach, can be a deprogramming and luciferian tool of self-awakening. psychonaut 75 encourage individuals to look at fly the light as like a grimoire itself, a book of sonic black magick, and to view it as the serpent which speaks to you, offering a knowledge only if you have the desire to be independent and strong. fly the light is not just a ceremony, it is movement, pumping industrial, chaos and synthesizer driven songs layered with vocal disharmonies and distinct structures. psychonaut 75 has created a unique sound which brings a touch of dirtiness and filth to eb

t around ritualistic concepts. psychonaut 75 in its current manifestation as a conceptual satanic industrial band provides an interest in the depth of ideology and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmod

ven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual weakness. bring your young to us, a new luciferian youth! the world we live in is a christian world, look

FOCUS OF LIFE

bsurd i is ever supralapsarian. man has exhausted his courage by imaginations engendered from the damned: never can he satisfy what follows these repressions. thou who tremblest all over! thy soul shudders! thou dost perish from the poison of yesterday's armour and righteousness! o incomprehensible synonymy! o thou who art neither the vigorous kiss of my twin sexes nor its writhings of hatred and black shame. nothing is discovered of thee until i invented it: from the ceaseless resurrection of earlier deliberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever is sensed. art thou the hidden wish for madness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may

to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the hot deserts? only for thee, o, l.c.o'cs" thus

the butcher of those who follow in a dream, aaos one day crossed the border line and wandered into the flat country towards what seemed, in the half-rain, a deserted heap of ruins. arriving closer to the city, there issued from it a dreadful stench accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that every victim was already beheaded, but not dead, that they were sheep and being bled to death. as he watched

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

l church on magic had forced it into dark holes and corners, where the magician plied his abominated art in secrecy. respectable people might sometimes employ him surreptitiously and he was much feared. but he was certainly not publicly admired as a religious philosopher. renaissance magic, which was a reformed and learned magic and always disclaimed any connection with the old ignorant, evil, or black magic, was often an adjunct of an esteemed renaissance philosopher. this new status of magic was undoubtedly mainly due to that great flood of hterature which came in from byzantium, so much of which dated from those early centuries after christ in which the reigning philosophies were tinged with occultism. the learned and assiduous reader of such authors as lamblichus, porphyry, or even 1 k

succeed in it unless he is a resolute philosopher. lists of the images suitable for use on talismans are given, of which the following are a few examples from the lists of planet images.2 two images of saturn "the form of a man with a crow's face and foot, sitting on a throne, having in his right hand a spear and in his left a lance or an arrow "the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand"

ite robes, holding in the right hand a branch of laurel or an apple or a bunch of flowers, in the left hand a comb."6 the saturn image correctly made on a talisman gives long life; the sol image gives success in all undertakings and is good against fevers; the venus image gives strength and beauty. the images of the thirty-six decans of the zodiac begin,7 with the alarming first decan of aries "a black man, standing and dressed in a white robe, very huge and strong, with red eyes, and seeming angry" agrippa also gives images for the mansions of the moon and for fixed stars other than those in the zodiac.8 he thus provided a whole repertoire of images for talismans to be used in celestial magic. he also describes how images may be made, not to resemble any celestial figure, but to represent

600.1 del rio would allow some forms of natural magic and is not altogether unsympathetic to ficino, but he firmly condemns his use of talismans. he denies that the hebrew language has any special power. thus both ficino's magia and pico's practical cabala would be rejected; pope alexander vi's views were not endorsed by the counter reformation. as to agrippa, del rio regards him as an absolutely black magician, the worst of his kind. the catholic writer defends catholic practices from the charge of magic, as garcia had done long ago when attacking pico. there were thus always strong bodies of theological opinion, both catholic and protestant, against the renaissance magic throughout the period in which it flourished (2) the humanist tradition i must first of all define what i mean by "the

onds to die amplitude of his father, chaos; he is infinite appetite, an unending abyss of need seeking after the infinity of his father. nox is the daughter of orcus and so one of the three infigurables; but through reason she becomes the most ancient of the gods, and in this aspect is figurable. she stands for the materia prima, and as a goddess can have a figurable statue, an old woman, wearing black clothes, with black wings of immense extent.1 to this lower triad of chaos, orcus, nox, there is opposed a "supernal triad, consisting of the father, or mind, or plenitude; of the son, or the primal intellect; of light which is the spirit of all things, or the anima mundi. there is no statue of the father, but infinite light is the type of him; or an infinite sphere the centre of which is ev

FRATER ELIJAH ANGELS OF CHAOS

f the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full

/ initiations called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow

and accident and the events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an

balon and the factions. babalon was a servant, sort of like a mayor of a city in comparison to a governor of the state. each of these factions (gods if you will) each had their own idea as to how the game should be played. she vanished after this and i knew she wanted me to partake of her bliss, instead of thinking on it. now i speak of the void. this was terrifying. it was isolated, cold, bleak, black and empty (all in one breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any wor

this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego issues then given up and everything flowed more naturally. i started the dance for the dances sake and people progressed to get me things) i ran

FRATER TENEBROUS CULTS OF CTHULHU

con through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced after his death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurath, amongst others. the manifestations of these beings varies from story to story sometimes they are des

mately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraf

es, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christi

on. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings, both human and non-human. amongst these are the elder races, who inhabited the earth in prehistoric times, and from whose presence man s very existence derives. the first of these races to visit the earth was the old ones, who came down from the stars to build their black stone city on the continent of antarctica. they are described as having starfish-shaped heads, and tubular bodies covered with tentacles and cilia. their servants are the mindless, protoplasmic shoggoths. in the novel, at the mountains of madness, lovecraft records the wars which took place between the old ones and other extra-terrestrial races, at the dawn of time. these other groups includ

tion, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, which documents the witchcraft phenomena centred around salem in 1692. the titles of these volumes are echoed in those which were created by lovecraft and his fellow contributors to the cthulhu mythos: de vermis mysteriis, the pnakotic manuscripts, le

FREEMASON BLUEBOOK

ng brethren, and attend to such other interests, in the practice of our rites, as the worshipful master maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (46 of 76 [11/22/1999 11:51:55 am] shall direct deacons. brethren:you are appointed [or, have been elected] senior and junior deacons of this lodge, and i invest you with the jewels of your office, and place in your hands these black rods, which you will bear, in the performance of your official duty, as symbols of your deputed authority. it is your duty to attend on the master and wardens, and to act under their direction in the active duties of the lodge; and, as from you the first impression of our institution is received by the candidates, you should be particularly careful, by the seriousness of your deportment, to

case, the grand master, or, in his absence, his representative, will conduct the burial service. a special communication of the lodge should be opened, after which the brethren proceed to the place where the service is to be held. the brethren should be dressed, with as much uniformity as practicable in dark clothes, with white gloves and aprons, the officers and past masters wearing theirjewels: black crape should be worn on the left arm, above the elbow, and a sprig of evergreen on the left breast; and the insignia of the officers should be trimmed with black crape tied with a white ribbon; and a white lambskin apron should be placed upon the coffin. the masonic procession, upon arriving at a proper distance from the grave, should countermarch, and approach it in two lines in open order

FREEMASONS SATANISM AND SYMBOLISM

in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this pictur

rkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan

ix is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on

triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any person familiar with scripture will tell you, the gospel of jesus christ tells man boldly and clearly that no person can work themselves up to being "divine" indeed, all our effort i

own as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing u

FULL MOON RITUALS

laces a wicker basket upon the sill of the sidelight window opposite to the candle, which is filled to overflowing with small felt reindeer (rodney's, rhonda's, ramona's and randy's from the local hallmark) intended to depart homewards with each celebrant, then shoulders his pack and moves deeper into the belly of this place. elenya's willow broom still leans beside the massive walk-in fireplace, black with the smoke and soot of generations, behind the long feasting table that runs the length of the hall- a broom which will soon be put to good use. before cleaning, however, deer leaves his pack upon the table, and proceeds to ferry and kindling and logs from the wood pile outside into the stone fireplace. as soon as this work is done, deer adds flame to the mix and is soon warmed by the fu

o its lowest position. now, the mechanism virtually purrs as the copper blades covering the skylight retract beyond the small iris and drop all the way down to rest upon the capitals of the room's thirteen columns. in here, those same stars he'd lain beneath earlier seem even brighter, and twinkle with the promise of a presence which he eagerly anticipates. deer spreads the evening's altar cloth- black silk embroidered with a double spiral of spun silver, between the arms of which shine moons and stars- upon the old slab in the stone room's center. he has just placed candlesticks with one silver taper and one black, when he hears the rustle of folk arriving in the great hall. deer gives the cloth a final adjustment, assuring that the silver pentagram of celtic knotwork in its center is app

drip from her necklace and earrings. amber rings adorn her fingers, and strings of tiny golden bells adorn her ankles "this is a joyous season" owl states to the castle as much as herself "let the bells ring out, let the candles glow, and let friendship warm the hearts as the fires warm the hearths. so mote it be..owl's melody merges seamlessly into another, which makes its way to deer's heart..a black bear wanders into a stone circle, followed by a low flying small grey owl. the circle smells fresh, but the stones are old. so is the black bear. she is an older bear, her coat is still black but tinged with new grey. sniffing the stone altar in the center, she recognizes the scent. deer. but not. there is a calling she has been following all evening, and she knows she is on the right track

ing to her place nym' stops to hug red deer and owl and then steps back to wait for..deer, who approaches the altar grinning "tonight, i ask only that my dear friend have her best birthday yet of this turn upon the wheel" he simply states. with a grand genuflect, deer moves towards boudi and- still grinning mischievously- applies a mighty bear hug before presenting her with, circa 1950, a pair of black editor's garters and matching visor "wear these in good health, and for a modicum of fun. and keep up the grand work you and imajicka undertook with the wiccan pagan times, no matter in what venue it occurs. from my heart to yours, a thousand thank you's for three wonderful years of information" another hug, with a whispered one for imajicka as well, and deer returns to his place in the circ

FULLER J F C SECRET WISDOM OF THE QABALAH

h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contr

student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, among

. man therefore partakes of two regions, that of the external, visible, matter world, that of evil and darkness, and that of the internal spiritual higher world, that of goodness and light. the german philosopher hegel holds that a thing can only exist through its opposite, that the thing and its opposite must arise together, and that eternally, as the complements of a unity; white is not without black, nor black without white, good is not without, nor is evil without good. this is the doctrine of the siphrah d'tzinoothah and the sepher ye'tzeer-ah. at the very beginning of the life germ, dissolution and death oppose its vitality and endeavour to destroy it, and the whole existence of man in this world is a continual struggle to secret wisdom of the qabalah page 37 preserve his vitality. i

ron by a similar process becomes sammael in the yetziratic world. in this world sammael's clouds of angels are the horses of tetragrammaton which bring yhvh into egypt, that is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of angels) typify good and evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he comple

uently 10+ 6+ 10= 26, and 26 is the numerical value of tetragrammaton. its symbols are also the swastika, fylfot, or gammadion (see plate vi on page 42) the redemption from satanic rule can only be attained by seeing god as he really is and not as he is in his reflection; for as eliphas levi writes: according to the kabalists, the true name of satan is that of jehovah reversed, for satan is not a black god but the negation of the deity. he is the personification of atheism and idolatry. the devil is not a personality for initiates, but a force created with a good object, though it can be applied to evil: it is really the instrument of liberty. 20 to god the reflection of himself is evil, but to man this reflection is good, so long as he does not attempt to emulate god by reflecting his own

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

not the woman but the man who is the tempter, and a singular peculiarity observed in connection with this ancient female deity is that it is she and not her seed who is trampling on the serpent, thus proving that originally woman and not man was worshipped as the savior. another significant feature noticed in connection with this subject is that the oldest figures which represent this goddess are black, thus proving that she must have belonged to a dark skinned race. this image, although black, or dark skinned, had long hair, hence not a negress. the most ancient statue of ceres was black, and pausanias says that at a place called melangea in arcadia there was a black venus. in the netherlands only a few years ago, was a church dedicated to a black goddess. the virgin of the sphere who tre

attributes, and possibilities of human nature, it was portrayed by a pure virgin who was also a mother. according to herodotus, the worship of minerva was indigenous in lybia, whence it travelled to egypt and was carried from thence to greece. among the remnants of egyptian mythology, the figure of a mother and child is everywhere observed. it is thought by various writers that the worship of the black virgin and child found its way to italy from egypt. the change noted in the growth of the religious idea by which the male principle assumes the more important position in the deity may, by a close investigation of the facts at hand, be easily traced, and, as has before been expressed, this change will be found to correspond with that which in an earlier age of the world took place in the re

n inscription in de vogue, page 119, is that al-lat is mother of the gods. at petra the mother-goddess and her son were worshipped together, and there are sufficient traces of the same thing elsewhere to lead us to regard this as having been the general rule when a god and goddess were worshipped in one sanctuary"[38 [38] kinship and marriage in early arabia, ch. vi, p. 179. as the worship of the black virgin and child is connected with the earliest religion of which we may catch a glimpse, the exact locality in which it first appeared must be somewhat a matter of conjecture, but that this idea constituted the deity among the ethiopian or early cushite race, the people who doubtless carried civilization to egypt, india, and chaldea, is quite probable. if we bear in mind the fact that the g

smigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, after the flood, chaos, night, and black erebus first appeared.[45] at this time, when there was no earth, no heaven, and no air, an egg floated on the face of the deep, which, being parted, brought forth love, or cupid. out of chaos this god created or formed all things. now cupid is the same as the greek phanes, and phanes is noah, the egg being the ark or female principle from which he was produced. the greek god phanes is the s

le. it is stated that the name of a certain egyptian god appears first in connection with royalty, that "his name was substituted for some earlier divinity whose hieroglyphics were chiselled out of the monuments to make place for his" according to the testimony of rawlinson, the god hea is represented by the great serpent, which occupies a conspicuous position among the symbols of the gods on the black stones recording babylonian benefactions. now these flat black stones are themselves said to symbolize the female element in the deity, in contradistinction to the obelisks, which prefigure the male, while the serpent, for reasons which have already been explained, appeared for ages in connection with the figure of a woman. in later inscriptions "king" is everywhere attached to the name of t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

)'theclosing noteofwarningstruck deeply.intohis heart, and he sought to profit by the advice. a change inthedirectionofhis energies didnot,however,bringmuchprofitorhappiness';butagainstthismustbe set the imageofhis mannerofworkingdepicted in hisearlypoem,'thestudent':iworkin the midnight, seenonlyby stars,whichshine through the. darkness so mournfully sweet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to the worm.roundthy grave the shadow creepeth,andthe summer breezes bl

to the order, as frater avallaunius, on 21 november1899-thelast member to have had the original form of the order's 'obligation' administered tohim-andprogressed to the grade ofpracticus, at which point he stopped.nothingwithin.theorderseemed of value to him and he found that it 'shed no ray of any kind on my path',butwaite had done hisworkwell: machen had pulled back from the destructive path of black magic and would soon leave allofoccultism for a new career on the stage.hehad also metwithinthe confines of the goldendawn'a dark young man,ofquiet and retiring aspect,whowore glasses' andwhotoldhim'a queer taleofthe manner in which his life was in daily jeopardy'(thingsnearandfar,p. 148: a living counterpart, to all intents, oftheyoung man in spectacleswhofigures so prominently inthethreeim

'bensonian magic is preposterous, for the operator is caused, despite all precedent&ignoring alldangers to stand outside the circle. plrater] avallanius burning to have the blackartperformed satisfactorilyhas set himself to remedy the mischief of all this ignorance, and hence this request' he added, complacently, that hisownconjuration 'has the merit of being much wickeder than the grimoires, for black magic, as i have already shown, isnotnearly so black as it is painted. it is doubtful if machen spoke the conjuration himself in 1901 as he isnotknownto have played the partofbolingbroke the conjuror until he took it up his final role before leaving the benson company in 1909. at that time, he told oliver stonor in 1932 'i wrote three or four pages of highclassincantation,withmattersnotgener

rge and submit themselves unconditionally to his authority.whenthey declined todoso, matherssentaleister. crowley-who.had supported mathers becausethelondon chiefs refused to admithimto the secondorderafter he had passedthroughthe outer grades-i-to enforce his demands.thesubsequent events were farcical. crowley arrived attheorder's premises in blythe road, hammersmith, attired'inhighland dress, a black mask over his face, and a plaidthrownover his head and shoulders, an enormous gold or gilt cross on his breast, and a dagger at his side (reportofe.a. hunter, quoted in howe,optcit, p. 225; he was promptly turfed out, his hired'chuckers-out' sent packing, mathers was suspended from hisownorder, and the r.r. eta.e.declared its independence. freed from mathers's. paranoid rule, the secondorder

u only in the latter capacity' he added that 'i happen to be the only practising lawyerintheorderand have been technically trained in formulating and criticizing statements and dealingwithevidence' as a consequence,'ithoughti might be able to help in getting the points so far threshed out that we might all knowwhatyou and your followers were driving at andwhatyou wanted and also that being all in black and white theremighthe no mistake from trusting to memory of interviews, the points may thus be clearly laid before the order. this he followedwitha long letteron8september, raising questions about the manifesto of 24 july.thequestions are phrased in a sarcastic manner and are all unnecessary given that the minority made it quite clear that they wishedforadivision intotwoindependent factions

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tive, was the subjectofastral travelling by means of tattwa vision.thetattwas are coloured symbolsofthe elements asused-oras the golden dawn occultistsbelievedthem to beused-byhinduadepts, who recognized five elements rather than the four accepted inthewest.theyare: teias,aredequilateral triangle; apas, a horizon255 tal silver crescent; vayu, a blue circle; prithivi, a yellow square; and akasa, a black egg. by superimposing thesesymbolsupon each other in various waysitis possible to obtain thirty different symbols, eachofwhich produces a different typeofvision, appropriate to the elements concerned, when used as a focus for occult meditation. firstorderstudents learned the theoryofobtaining clair255 voyance through meditation upon these symbols,butastral travelling, or 'travelling in the s

behind which i hoped to see is (i remembered after) not sword symbolism. please send me any thoughts which any of you gather. 1 am very pleasediflcan join you inthis way,'thevision brings to mind the frontispiece of mathers' book,thebookofthesacredmagicof abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers makes clear in the introduction his own rejection of black magic, which he sets in opposition to the qabalistic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaymon, egyn and beelzebub' and the necessity of right preparation 'pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyatt

g the two. among ayton's papers is a short accountofthe alchemicaluseofthetablets.hisunsignedbutappears to be in mathers' hand:before commencing any alchemical process, and at the different stages of it, bring the cucurbite, retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255

ed, possibly because ithadbecome, in1923,an independent temple (miss stoddart, however, claimed that sheandherfellow chiefshadmerely 'released them fromourauth255 ority; felkin had given them their independence by cable) in timedionfortuneset up atempleofherown atqueens255borough terrace, the headquartersofthe inner light, in whichherformerchiefofhermes(hope hughes) became convincedthatshe worked black magic. black or otherwise she continued writing about magic and became oneofthe few magicians to earn a successful living fromherbooks. in this she was equalled byherfellowhermesinitiate, israel regardie. as a young man regardiehadacted for a time as secretary to aleister crowley, whom he greatly admired; as a resultofcrowley's influence he produced his first two books,agardeno/pomegranates(

mongst them. she decided that she would go to bed early; she was not in the mood for sitting alone that night. she had yet to realize that she would never be alone any more" from such beginnings magical fiction slipped out of the handskmgmmof golden dawn magicians, to be treated well by some and dismallyby others, reaching its nadir in the lurid nonsense foisted on to the public in the guiseofthe black magic talesofdennis wheatley, a blow from which neither the genre itself nor the critical acumen of the public has ever recovered. but there were other and better writers more directly influenced by those offshootsofthe golden dawn to which they belonged.ofthese dion fortune, as violet firth preferred to be known, stuck most closely to magic proper. she further modelled her fictional charact

GILBERT THE MAGICAL MASON

ore, full of fine imagery, and replete with magical formulas. hishistoiredela magieis a storehouse of information relating to the secret sciences and secret fraternities of all times and among many nations, while in english the two volumes of the new edition of heckethorn'ssecretsocietiesshould be read as an introduction to deeper personal research.thework of franz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and

of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied that black magic exists, it is a terrible fact that a man may attain abnormal powers over others, and over events, by a concentration of will and earnestness of purpose towards an evil object.thesorcery of medieval europe was a fact, although it is the modern fashion to laugh at the credulity of our predecessors. times have changed since then, and evil still works, although with different tools. the ju

england, chess; perhaps from the chequered board on which it is played (germany, scach. in all forms the board used is quite similar, being square, and divided into 8 x 8=64 lesser squares.thechess men, too, have not varied in number, 16 pieces and 16 minor pieces or pawns. in the chaturanga these 32 were divided equally between four players, two partners against two partners: generally green and black against red and yellow. each player had 4 pieces and 4 pawns. dice were cast to determine which piece or pawn should be played.theearliest important change in the game was the alteration made by combining the forces of the partners. from that time the chaturanga out of india lost its chatur character, and was played by two persons each with 16 pieces and pawns. this change brought in other c

attractions of the lower principles and had joined itself to the heavenly powers.thenumberfourhas many other symbolic references to man, which may be traced by analogy in several directions; as, for example, let us considerthepack of playing cards, as now used. we find thefoursuits of diamonds and hearts, both red, representing the higher principles, with spades and162themagical masonclubs, both black, meaning the lower aspects. in the very old and curious tarocchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. bo

e, and a bond-woman giving an heir to her mistress. 4 things little but exceeding wise; the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and a king with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv, 6-9: four horses, white, red, black and the pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyfourgo

GILBERT THE SORCERER AND HIS APPRENTICE

thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake

e four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their form.isthatof a lion255 lizard.(3)tzelladimironwhose colours are like limpid blood, bronze and, crimson. they arelikesavagetriangular-headeddogs (4) schechiriron, whose colours are, black, an

(8) necheshethironwhose colour is like copper, and their form like that' of a most devilish and almost human-headed insect.(9)nachashironwhose colours are/ like serpents" and their form like dog-headed serpents (10) dagdagiron whose colours are reddish and gleaming, and their form like vast and devouring flat-headed fishes.(11)behemiron- whose name is derived from behemoth, and their colours are black and brown, and their forms those of awful beasts like a, hippopota255 mus, and an elephant,butcrushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength (12 'neshimiron- whose colours are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and f

nce. at the north-east angle is aggerath,thedaughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance,butstanding upright as it were, and formed of putrefying water. after .267him cometh. the un-nameable one (abaddon) and his appearance and symbol is that of a closely-veiled black gigantic figure, covered with whirling wheels and in his hand is avast wheel whence issue asitwhirls, multitudesofcal-like demons. behind comethmaamahlikeacrouching. woman with an animal's body, crawling along thegtoundandeating the earth. and at .the south-west angleare'a winged lion and a winged horse drawing in a chariotthe younger lilith, the wife of asmodai, she is dark, a woman to the

n animal's body, crawling along thegtoundandeating the earth. and at .the south-west angleare'a winged lion and a winged horse drawing in a chariotthe younger lilith, the wife of asmodai, she is dark, a woman to the waist and a man. below it,andsheappears as dragging down withherhands small figures of men into hell.ofthethreeevil forces before samaelthefirstisqematrielwhqse form is that of a vast black, man-headed dragon-serpent. and he uniteth under him the forceofketherofthe infernal and averse sephiroth. the second, a black, bloated man-dragon, belial, he. who denieth a god; and he uniterh the force of the aversechokmah.thethird is othiel or. gothiel. a black, bloatedwlan-insect, horrible of aspect, his breadth greater than his length: and he uniteth the force of averse binah. the fourt

GILBERT R A THE MASONIC CAREER OF A

the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing at the

1 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 1911 'count cagliostro and freemasonry, vol. 13, pp. 48-50 'freemasonry and the french revolution, vol. 14, pp. 140-7 1913 'a master of the inward way (saint-martin& martines de pasqually, vol. 18, pp. 259-67 1915 'master building (review of j. fort newton, the builders, vol. 22, pp. 3 9

GLOBAL FREEMASONRY

that changed the way they saw the world. in addition, many researchers are of the same opinion. there must have been something that led the templars, despite the fact that they had previously been christian and came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matte

gn of england's king george iii, immensely powerful members of his majesty's government, important intellectuals, and influential artists could sometimes be seen travelling up the thames river by gondola to a ruined abbey near west wycombe. there, to the sonorous tolling of the deconsecrated cloister's bell, they dressed in monkish robes and indulged in every manner of depravity, culminating in a black mass celebrated on the naked body of a debauched noblewoman and presided over by that notorious rake sir francis dashwood. their diabolical devotions concluded, the inner circle would adjourn to plot the course of the british empire. this "unholy sodality" as it has been called, styled themselves, with suitably a depiction of strange ceremonies in an eighteenth century masonic lodge. global

GNOSTIC CATECHISM

the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing at the

1 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 1911 'count cagliostro and freemasonry, vol. 13, pp. 48-50 'freemasonry and the french revolution, vol. 14, pp. 140-7 1913 'a master of the inward way (saint-martin& martines de pasqually, vol. 18, pp. 259-67 1915 'master building (review of j. fort newton, the builders, vol. 22, pp. 3 9

GNOSTIC HANDBOOK

he esoteric teachings while under persecution from the apostate church and transmitted them, via small sects and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial trad

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rs of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of the four elements. all of these help impress the mind that this is a special occasion, and that symbols need to be processed in a different manner. robes are important for they disassociate the wearer from e

let. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his primary working he will re-orient himself to each quarter and visualise each tarot tru

theurgy page 174 be used to expedite this, not to block it by sending out endless material requests. above all remember that if a thoughtform doesn t work, it is because it either was not programmed clearly; or given enough energy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads abou

they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. the above quote is a great place to start when talking about psychic self defence. too many people today are just plain paranoid and this is not, i repeat, not the state to start contemplating psychic self defence from. it is all too easy to stand in the position of being so self righteous, that we attribute psychic attack to all those

GOETIA LUCIFERIAN

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 dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as not-healthy for the self. the essence of this book is

tion of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not desig

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 even ahriman is to f

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 even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufis

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 fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and it can be pleasure filled. it is necessary not to grow lazy while working with these spirits, as the work will then disintegrate and cause numerous problems. stay focused and resilient to the purpose of the

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

o the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before wh

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

rfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy al

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of w

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throu

ace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah

.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

he ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould b

power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the le

the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming

read and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white strip

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ter wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west

ide. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white strip

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

ules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or e

fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who

GOLDEN DAWN RITUALS A

s contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chie

GOLDEN DAWN RITUALS B

m of e, y, and to the wand. the color of this point is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on which the entire pentagram symbol is painted. the top portion of the pentagram is symbolized by the scepter of hermes, the letter c, and the rays which issue forth from the five corner angles of the pentagram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bo

e of the pentagram. beyond the bottom two feet of the pentagram are the scepter of pluto, dis, orphaus hades in the o angle, and the scepter of demeter or ceres in the l angle. the letters of the pentagrammaton are drawn in their appropriate colors over the white rays which issue forth from the five corner angles. study the diagram well and let the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect

GOLDEN DAWN RITUALS C C1

am, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. a

angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric though

GOLDEN DAWN RITUALS D

not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be

t as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the

ms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or

e holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the white end a bit higher than the black end. this is why we emphasize a smaller wand of

hat the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the

GOLDEN DAWN RITUALS E

ound color is yellow on the m arm and represents the flowing philosophic mercurial nature without hinderance of mobility or movement. this alludes to the ever flowing nature of m. 3 l arm this is composed of the four colors of twklm, and shows the l being the receptive container of all the four elements. citrine is attributed to the airy aspect, olive to the watery, russet to the fiery aspect and black to the lowest earthy aspect. here, also, is the mercurial force chief (as in the m arm, but in twklm, it is hindered by the compound nature. thus, it is more germinative rather than mobile. the q and p are respective from the sides of n and on the l arm which almost neutralizes their function and operation. together, they bring about the fixedness and immobility of l. o arm here the color is

a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold. before moving on, it should be noted that the adept should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary 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

GOLDEN DAWN RITUALS F

known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between th

in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus sh

GOLDEN DAWN RITUALS G

may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form

e of l let the adept hold the magical sword of the art on high and recite the following "o thou glorious angel nroam, thou who governest the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the magical sword of the art over the black portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. final notes let the adept take the newly consecrated implement and perform the s.i.r.p of its particular element in the four quarters

GOLDEN DAWN RITUALS J

may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become a

GOLDEN DAWN RITUALS K

er shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to t

stern quadrangle, i invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces

ll give lvx signs) second adept "let the cross of the obligation be set in its place" second adept "it is written 'whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest, shall be the servant of all' i therefore, on behalf of the second order, do require of you to divest yourself of your robes and insignia as a chief adept, to clothe yourself with the black robe of mourning, and to put the chain of humility about your neck (chief adept disrobes, puts on the chain and is fastened to the cross by the fourth and fifth adepts) chief adept "upon this cross of obligation, i freely and unasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the

perations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at the black ends, and directing them toward the center of the floor. they hold cruces as before) chief adept "and now, in the tremendous name of strength through sacrifice, yehashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or weakness, act contrary to the obligation which he hath voluntarily

GOLDEN DAWN RITUALS SADD

ross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the eleme

GOLDEN DAWN RITUALS SCONTINUED

t cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the eleme

GOLDEN DAWN RITUALS U4

raveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in essence, the creation of the body of light as taught in the outer; create the vehicle and project into i

GOLDEN DAWN RITUALS U7

s tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark pur

ecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14. emerald green sky blue early spring green cerise rayed pale green 15. scarlet red brilliant flame glowing red 16. deep orange deep indigo deep warm olive rich

yellow green slate grey green grey violet or plum color 21. violet blue rich purple bright blue rayed yellow 22. emerald green blue deep blue green light pale green 23. deep blue white& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo

lack blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are i

ctical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are forces and the child of forces art thou. h addendum 1: collection of information on color by g.h. frater d.d.c.f. the 5 elements in the 4 scales of king, queen, prince, and princess. hm as an element: king: white merging into grey. sigil of m in king scale:h o queen: deep purple merging into black. sigil of m in queen scale: 8 prince: 7 rainbow colors with purple outermost. sigil of m in prince scale: princess: 5 colors: white, red, yellow, black and blue outermost. sigil of m in princess scale: h d as an element king: glowing orange scarlet. sigil of d in king scale: queen: vermilion red. sigil of d in queen scale: prince: scarlet red flecked with yellow (nota bene: flecks can be app

GOLDEN DAWN RITUALS VENUSZAM16

green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman 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 magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke keth

y human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled

GOLDEN DAWN RITUALS Z1

of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. members of the outer order wear a black gown or tunic with a sash indicating their grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of th

dicating their grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and

es of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the

unterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the we

s, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here pl

GOLDEN DAWN RITUALS Z2

c, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in

ck, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spir

ion of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h

or the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the

readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they b

GOLDEN DAWN RITUALS Z3

of the hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, th

of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope like the mummied form of osiris, between isis and nepthys. the final consec

GOLDEN DAWN RITUALS ZAM10

this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of the keyword and the qabalistic cross. formulate the black egg around you, and imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecra

e the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve

onceal me alike from men and spirits, that it shall be under my control, ready to disperse and to re-form at my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate a

tion take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. d

nt. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, for

GOLDEN DAWN RITUALS ZAM11

ke sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the pure gold. in the alembic of thy heart, through the athanor of thy affliction, seek ye always the true stone of the wise" step 7 pass to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spiri

GOLDEN DAWN RITUALS ZAM15

om among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be sp

t's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pas

GOLDEN DAWN RITUALS ZAM16

e else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman 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 magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk

and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the t

GOLDEN DAWN RITUALS ZAM20

nd salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formles

air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. repla

GOLDEN DAWN RITUALS ZAM21

ss in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the

GOLDEN DAWN RITUALS ZAM22

sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white bril

ligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, which are all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been called to live within it. i proclaim that this talisman, covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and

f the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, t

he intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been 14 called to live within it. i proclaim that this talisman covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman, shall be charged by the intelligence laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and

GOLDEN DAWN RITUALS ZAM4

egin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven ti

GOLDEN DAWN RITUALS ZAM5

l.b.r.p. and b.r.anthe bornless middle pillar 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 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upw

continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth

may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere 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

er living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the 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 fol

to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four 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 footsto

GOLDEN DAWN RITUALS ZAM8

third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is gen

GOLDEN CHAIN AND THE LONELY ROAD

thorised' to act as an autonomous participant and representative of the tradition. his or her name is entered into the book of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does no

articular mystery-rite obtains the meeting, soul to soul, between the aspirant and the deity. in the stream of sabbatic wisdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a certain type of magical lineage is principally conveyed via the inheritance of spirit-familiars. one might consider that the animal-totem, be it eagle, snake, fox or boar, functions as a 'mask' for the informing sentience of such traditions. mystery-rites, in and of themselves, communicate t

where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can guide well in instances where its activity is fore-shadowed in the play of imagination, an individua l may gain insight and succeed in establishing an interior link with the current, above and beyond the m

confined to reverential and sacramental consumption. the range of the wort-cunner's pharmacopoeia is as broad as the world -field itself. in practice, different practitioners develop a rapport with different plant-spirits and these become their especial advisors and dream-empowering allies. amongst the most frequently used plant-familiars are those inhabiting belladonna berries, hemp, syrian rue, black hellebore, as well as the entheogenic forms of mycotrope such as liberty cap and fly agaric, collectively known as 'crow's bread. also known is the unguentum sabbati or devil's salve. this is an ointment used by some practitioners to 'leave the flesh behind' and travel in the wild hunt. in communal rites wine and bread is commonly used as the 'sacrament o f the first murder. these are consum

hic linking between bestower and recipient. the lineage of the serpent-cross is one such example of a sabbatic lineage externally supported by textual transmissions and internally augmented via psychic connectivity. in its case, the original motivation of the lineage is oneirically derived and its method of implementation is in accord with dream-tuition. where the lonely road guides us, where the black book- the grimoire unknown- is revealed as a tome of some mage's labours and from his own hand is passed on to another, there let the spirit pass all power by the leaves of the book. omen and element: the transmission of spirit-knowledge by chance and circumstance in addition to the above contexts, initiatory transmissions of another kind may be gained through sudden 'chance' events. perhaps

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

g to hapgood s reconstruction, copies of these compilations and of some of the original source maps were transferred to other centres of learning notably constantinople. finally, when constantinople was seized by the venetians during the fourth crusade in 1204, the maps began to find their way into the hands of european sailors and adventurers: most of these maps were of the mediterranean and the black sea. but maps of other areas survived. these included maps of the americas and maps of the arctic and antarctic oceans. it becomes clear that the ancient voyagers travelled from pole to pole. unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored antarctica when its coasts were free of ice. it is clear, too, that they had an instrument of navigat

science of the time. but piri reis was candid in admitting that his map was based on far earlier sources. could it have been from one of these sources that he derived his accurate longitudes? also of great interest is the so-called dulcert portulano of ad 1339 which focuses on europe and north africa. here latitude is perfect across huge distances and the total longitude of the mediterranean and black seas is correct to within half a degree.12 professor hapgood comments that the maker of the original source from which the dulcert portulano was copied had achieved highly scientific accuracy in finding the ratio of latitude to longitude. he could only have done this if he had precise information on the relative longitudes of a great many places scattered all the way from galway in ireland t

s at all. surely such beings would have mastered the technology of setting their flying saucers down vertically? besides, there is really no question of the nazca lines ever having been used as runways by flying saucers or anything else although some of them look like that from above. viewed at ground-level they are little more than grazes on the surface made by scraping away thousands of tons of black volcanic pebbles to expose the desert s paler base of yellow sand and clay. none of the cleared areas is more than a few inches deep and all are much too soft to have permitted the landing of wheeled flying vehicles. the german mathematician maria reiche, who devoted half a century to the study of the lines, was only being logical when she dismissed the extraterrestrial theory with a single

motion of the carriage, i dropped off to sleep instead. fifty minutes later i awoke to find that we were passing through a painting. the foreground, brightly sunlit, consisted of flat green meadows sprinkled with little patches of thawing frost, distributed on either side of a stream across a long, wide valley. in the middle of my view, dotted with bushes, was a large field on which a handful of black and white dairy cows grazed. nearby was a scattered settlement of houses outside which stood small, dark-skinned quechua indians dressed in ponchos, balaclavas and colourful woollen hats. more distant were slopes canopied in fir trees and exotic eucalyptus. my eye followed the rising contours of a pair of high green mountains, which then parted to reveal folded and even more lofty uplands. b

wrapped in his cloak, he was strong and august of countenance and walked with unassailable confidence through the most dangerous badlands. he worked miracles of healing and could call down fire from heaven. to the indians it must have seemed that he had materialized from nowhere. ancient traditions we were now more than two hours into our journey to machu picchu and the panorama had changed. huge black mountains, upon which not a trace of snow remained to reflect the sunlight, towered darkly above us and we seemed to be running through a rocky defile at the end of a narrow valley filled with sombre shadows. the air was cold and so were my feet. i shivered and resumed reading. one thing was obvious amid the confused web of legends i had reviewed, legends which supplemented one another but a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ition: september, 2005. cover art from a painting by debra page, entitled nephilim al-kemy. graphic design by jonathan sellers/ facme_org. introductory remarks and afterword cipher as art: art as code language and illustrations purveyors of the authentic tradition, meeting of the inner circle, fireman, and tank girl copyright 2001- 2005 jonathan sellers. set in adobe garamond pro and futura extra black. cover set in ai regular. 10 9 8 7 6 5 4 3 2 printed in the united states of america. i would be remiss if i did not acknowledge with profound gratitude the role of my teachers in the occult: patriarch michael bertiaux, bishop jack hogg and the late w. w. webb of qblh. i should also like to acknowledge the profound contributions of soror ishtaria, outer head of qblh and jim leas, jake stratt

ks by jonathan sellers xiii preface 1 1 the basic premise 3 2 a most unusual cast of characters 5 3 secret cipher of the ufonauts discovered 19 4 secret cipher of the ufonauts developed 27 5 secret cipher of the ufonauts decoded 35 6 classical ufology deciphered 43 7 richard shaver and the mantong cipher 45 8 recap: meade layne, mark probert and the inner circle 49 9 frater achad 53 10 the men in black and their magical origins 57 11 how to defeat the ufonaut body snatchers: law of the battle of conquest 69 12 interview with terry r. wriste 71 appendix one 77 appendix two: the sirius mystery and v. a. l. i. s. 78 appendix three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductor

93 xiii introductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesti

us, the book of the law predicts and contains the complete cipher of the ufonauts. as far as is known, although not fully decoded until the 1970s even in the classical form, this cipher seems to have been in use both among the ufonauts themselves for some time prior to the appearance of aiwass. the physical description crowley gives of aiwass is virtually identical to those given in modern men in black cases. arnold, kenneth. a pilot who made his way into history on june 24, 1947, when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. palmer, for whom

lot who made his way into history on june 24, 1947, when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. palmer, for whom he investigated the first men in black incident. ballard, guy warren. founder of the mystical i am movement, ballard was also associated with the fascist silver shirts prior to world war two. george hunt williamson was associated with ballard for a time. 8 allen h. greenfield barker, gray. founder of saucerian publications and author of the first book on the three men in black called they knew too much about the flying saucers. c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

. their value is undoubted, as only a little study and application prove. israel regardie, introduction to the enochian system a knowledge of these tables could then, if complete, afford an understanding of the laws which govern the whole creation. the hermetic order of the golden dawn. the book of the concourse of the forces figure 1, appendix a, shows the four great watchtowers connected by the black cross as constructed by john dee and given to the public by aleister crowley. each watchtower is constructed of 12 squares by 13 squares. this gives a total of 156 squares per watchtower and 675 total squares, although only 644 are importara (624 watchtower squares and 20 tablet of union squares. the 51 black cross squares shown in figure 2, appendix a, are reduced to 20 to comprise the tabl

e four in number, each referred to one of the elements of earth, air, fire and water. in addition to these four there is another smaller tablet, which is called the tablet of union, referred to the element of ether or spirit. its function, as its name implies, is a unite and b nd together the four elemental tablets. the hermetic order of the golden dawn the book of the concourse of the forces the black cross is shown in figure 1, appendix a, as the central horizontal row and vertical column of darkened squares. the two horizontal arms have 12 squares each and the top and bottom vertical arras have 13 squares each. the central square at the midpoint of the tablet malees the total number of squares 51. this is the numerical value of the word gosa (goh-sah, meaning strange or unusual. the let

own in figure 1, appendix a, as the central horizontal row and vertical column of darkened squares. the two horizontal arms have 12 squares each and the top and bottom vertical arras have 13 squares each. the central square at the midpoint of the tablet malees the total number of squares 51. this is the numerical value of the word gosa (goh-sah, meaning strange or unusual. the letters within this black cross spell out the four cosmic elements as follows: exarp (ehtz-ar-peh) meaning air is written: hkoma (heh-koh-mah) meaning water is written: 35 nanta (nah-en-tah) meaning earth is written: bitom (bee-toh-meh) meaning fire is written: the 51 squares of the black cross contain empty squares as well as repeated letters (each of the four elements is spelled out twice on the black cross. theref

ee-toh-meh) meaning fire is written: the 51 squares of the black cross contain empty squares as well as repeated letters (each of the four elements is spelled out twice on the black cross. therefore, they are usually arranged in four words of five letters each as shown in figure 3, appendix a. this arrangement of 20 squares is called the tablet of union. the name is derived from the fact that the black cross joins all four watchtowers together into a single tablet as shown in figure 1, appendix a. the letters of the tablet of union are used to prefix the names of specific watchtower angels (see appendix b. the resultant names are the names of the archangels. the letters of the tablet of union are also used to prefix the names of demons. this is shown in the sixteen figures of appendix b. e

and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red lettering ea

GREY W G CONDENSATION OF KABBALAH

begin the process, then the sooner we start climbing the tree of life the better. it all begins by learning the primer of spiritual awareness consisting of the ten fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themfirmly and deeply eno

lchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very ligh

sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and 6) while sphere 8 is orange (mixture of 6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own story with the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with whi

hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or th

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

n. although the adept should experiment with both methods, research reveals the latter to be more effective. there is a distinct advantage to using a mirror in the triangle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine nam

whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate these defenses, would become so balanced in the process as

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

em cannot but remind us of wuotan the inventor of dice (p. 150. 1007, and again of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather souls into his dwelling; and that tailor who hurled the leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to us. the sav

became his doom, and oft in that forest one hears by night both bark of hound and horrible blast of horn^ otmar's volkssagen 249. 250^ like diimeke's desire to drive his waggon for ever (p. 726. 3 otmar 241. deut. sag. no. 311. couf. goth. i>iutan (ululare, jjut-halirii (tuba. furious host: hackelbernd. 923 his grave is in the soiling too, the arrangement of the stones is minutely described; two black hounds rest beside him^ and lastly, kuhn's no. 205 and temme's altmark p. 106 inform us of a heath-rider bdren, whose burial-place is shewn on the heatu near grimnitz in the ukermark; this bdren's dream of the stumpfschwanz (bobtail, i.e. boar) points unmistakably to rackelbdrend. the irreconcilable diversity of domiciles is enough to shew, in the teeth of tombstones, that these accounts all

d sink before night; and soon after it sank in the lake with all that was in it. a diver once on reaching the bottom of the lake, saw the ritter tils sitting at a stone table, old and hoary, with his wjdte heard grown through the table. in the harz the wild chase thunders past the eichelberg with its' hoho' and clamour of hounds. once when a carpenter had the courage to add to it his own' hoho' a black mass came tumbling down the chimney on the fire, scattering sparks and brands about the people's ears: a huge horse's thigh lay on the hearth, and the said carpenter was dead. the wild hunter rides a black headless horse, a hunting-whip in one hand and a bugle in the other; his face is set in his neck, and between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen

swabian stories about elbendrotsch's^ hunting, about the miiotes heer, i should like to know more fully; the castle of junker marten, a wild hunter of baden, stood at the village of singen by the pfinz, and his tombstone is shewn in a chapel on the way to konigsbach; the people in the bahnwald see him at night with his dogs (mone's anz. 3, 363. johann hiibner the one-eyed, rides at midnight on a black horse, ds. no. 128. other tales of s. germany give no names, but simply place at the head of the wild host a white man on a white horse (mone's anz. 7, 370. 8, 306; an old lord of a castle rides a ivhite horse, which may be seen grazing the meadows, ibid. 3, 259, just as oden pastured his steed (p. 155n. even michel beheim (born 1416) made a meister-song on eberhart, count of wirtenberg, who

old time when dannhauser and others were therein? and the same is no fabled song of him, but a true history' again, in the chirurg. schriften (strasb. 1618) p. 332i' some that be very great thereat, do secretly practise nigromaucia, as campisirer (strollers) that come straight out of the venusberg, who have dipped their art in the veltliner, and have said matins with brotlier eckart, and eaten a black-pudding with danhauser^ afzelius 2, 141 tells of a bridegroom who was 40 years among the elves. all the legends place venus and holda in elf-mountains- deut. sag. no. 170. as the pope by the dried up stick cuts off tanhiiuser 936 spectees. of the mid. age: in it the hankering after old heathenism^ and the harshness of the christian clergy, are movingly portrayed. ecjiharf, perhaps a heathen

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

it was just over mountains and forests that hiitchen s rennpfad extended (deut. sag. 1, 100, and the schratweg (p. 479) means much the\ katherius, ed. ballerini, p. 314: merito ergo follis latiali rusticitate vocaris, quomam veritate vacuus. wilhelm. metens. ep. 3: follem me rustico verbo appellasti. w v j^n ^ilse s beskrivelse over spydeberg, christiana 1779, p. 418. conf. the blue light of the black maunikin, kinderiu. no. 116. home-speite. 509 same.1 with this walking apparatus and this swiftness there is associated now and then some animal s form and name: heinze, heinzelmann, polterkater, katermann, boot-cat, squirrel; their shuffling and bustling about the house is paralleled by the nightly turbulence of obstreperous cats.2 they like to live in the stable, barn or cellar of the pers

minstrelsy i. civ. mentions a north english brag or barguest: he usually ended his mischievous frolics with a horselaugh. conf. hone s tablebook 2, 656. home-speite. 513 to his barn, to burn the goblin that haunted it; when it is all ablaze, there sits the sprite at the back of the cart in which they were removing the contents (deut. sag. no. 72. l in moneys anzeiger 1835, 312 we read of a little black man that was bought with a chest, and when this was opened, he hopped out and slipped behind the oven, whence all efforts to rout him out were fruitless; but he lived on excellent terms with the house hold, and occasionally shewed himself to them, though never to strangers. this black figure reminds one both of the scandi navian dwarfs, and of the devil. some thoroughly good goblin- stories

10, 15 occur in norske event, nos. 3 and 24. in scotland too the story of the reyde eyttyn with the hire lieydis was known (complaynt, p. 98, and lindsay s dreme (ed. 1592, p. 225) mentions the history of reid etin. the fairy-tale of red etin wi three heads may now be read complete in chambers,1 pp. 56-58; but it does not explain whether the red colour in his name refers to skin, hair or dress. a black complexion is not attributed to giants, as it is to dwarfs (p. 444) and the devil, though the half-black hel (p. 312) was of giant kin. hrungnir, a giant in the edda, has a head of stone (seem. 76b, sn. 109, another in the fornald. sog. 3, 573 is called larnliaus, iron skull. but giants as a rule appear well-shaped and symmetrical; their daughters are capable of the highest beauty, e.g. gero

odenwald are given in deut. sag. nos. 319. 324. in hesse the giant s daughter is placed on the hippersberg (betw. kolbe, wehrda and gossfelden: her father rates her soundly, and sets the ploughman at liberty again with commendations. the same story is told at dittersdorf near blankenburg (betw. eudolstadt and saalfeld. again, a hiinin with her daughter dwelt on hiinenkoppe at the entrance of the black forest. the daughter found a peasant ploughing on the common, and put him in her apron, oxen, plough and all, then went and showed her mother the little fellow 540 giants. and his pussy-cats. the mother angrily bade her carry man, beast and plough directly back to where she found them: they belong to a people that may do the hiines much mischief/ and they both left the neighbourhood soon aft

are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of a temple (niebuhr s horn. hist. 1, 407, 556 giants. it on again (16114, l the giants shew more colour as we come to poems in the cycle of our hero-legend. kuperan in the hiirn

GRIMOIRE OF TURIEL

f praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots of gentian, valerian herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and

(pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret grimoire form of conjuring and exorcising spirits to oration lo be said when putting on the vestures. amacor, amacor, amides, theodomai, aintor, by the merits of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection throug

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

tion no. 2 we see how the law of the triangle shows itself in connection with a demonstration of vibrations. by placing a piece of glass on a pedestal and sprinkling sand on the glass, one can manifest the vibrations by drawing a violin bow on the edge of the glass and cause the vibrations to flow across the surface of the glass and thereby arrange the sand in various forms, as shown in the seven black squares of illustration no. 2. in the lessons of our higher degrees, where the metaphysical principles are taught, we learn that thought vibrations can be directed into designs and "forms" just as with the sand and the physical vibrations on the glass. the rest of the chart shows how nature adheres to the law of the triangle in the formation of snow crystals, ice crystals, mineral crystals

ope without foundation. a mystic should have no beliefs, but should supplant them with knowledge or a frank admission that he does not know.(see knowledge. birth.mystically, birth occurs when the animal body takes its first breath of life. then the body becomes a conscious being. birth is the opposite phase of the passing of the breath (and consciousness) which is falsely called death.(see death. black magic.the erroneous belief that man can invoke supernatural powers which he considers demoniacal and satanic in order to do his evil bidding. such so-called "black arts" are usually motivated by the intent to inflict harm upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and th

harm upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and that it can affect him. actually, if harm does occur it is self-induced by autosuggestion. consequently, one is being subjected to the mental poisoning of his own mind and its superstitious beliefs. to deny the existence of black magic is to dissolve its implied force. borderline state.this term is used to designate that mental and psychic condition where the objective consciousness and objective mental functioning as well as the subjective processes of man are merging into the subconscious. this state can be induced through concentration, or occurs naturally on going to sleep, or when awakening, or through suggestio

me as advocated in the theory of relativity. funeral service.the rosicrucian funeral service is a ceremony of celebration in its spirit, at which time those assembled around the body of the frater or soror take part in a ritual significant of the passing through a higher initiation of the one who is no longer limited by the work of the order in its material form on this plane. purple, rather than black, is used to express the sacredness of the occasion (that is, wherever decorations or drapings are used in the temple or home) flowers are used to express the beauties of life. sorrow is expressed only because of the absence of the member from such personal contact as had often been enjoyed in the past. the service can be performed in a rosicrucian temple. the service ritual has also been ada

t means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it constitutes a magnetic field and the aura is sometimes called magnetism. magnetism, from a purely electrical point of view, is described somewhat differently; but even so, the fun

HAMIL THE ROSICRUCIAN SEER

on of earthsbythe sun; in magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries ofpeccadilloes, and finally of a little act of roguery committed by him on the strong box of his employer. i described the uninhabited room with its white walls, where to the right of the brown door there had stood upon the table the small black money chest &c. a dead silence reigned during this recital, interrupted only when i occasionally asked if i had spoke the truth.theman, much struck, admitted the correctness of each circumstance, even, which i could not expect, of the last. touched with his frankness, i reached my hand to him across the table, and closed the narrative. he asked my name, which i gave him. he may be alive yet'

hazard, of ann bateman, who, sitting in a mesmeric state, at bristol, thus described the condition of a vessel, then (as afterwards proved by the captain) to the westward of madeira.'ab, there's the ship; but oh! how dark. how she tumbles.ishallbesick.'at the same time she was in that kind of unsteady motion so usual to persons unaccustomed to the sea 'how the wind roars, and the sea so high and black: it's dreadful' do you see captain c 'yes, there he is on a high deck, calling to the men; now there's an irishwoman at the cabin door asking for medicine; others saying they would all be drowned: now there's capt.c.leaning over a rail, saying,"godown, my good women, there's no danger" now she said 'there's such a noise down stairs: there's aman,-helooks like a parson or aquaker-witha great

ruth-seeking spiritofhis writings and his position as a clergymanofthe church of england, i have, with great diffidence, ventured to differ from that gentleman on the subject of his review; but, emboldened by his admission that, although 'many would probably dissent from his views, stillcontributionstothezoist199in this case the speculatrix had never seen the party in question in any other than a black silk neckerchief and jet studs,butit afterwards appeared that the gentleman, being then in mourning for his deceased wife, he on sundays wore a white neckcloth and diamond studs, a circumstance she was at the time perfectly unconscious of, and consequently the vision could not be the embodiment of her own thoughts. i will just add one more relation to prove the fallacy ofdrc.'s opinion. in 1

to see a gentleman of her acquaintance (but a perfect stranger to myself, and who then resided a short distance from london. upon my first charging the glass, she perceived only an eye looking at her; but upon repeating the charge, the whole face and body to the waist formed gradually. so distinctly did the vision appear, that she perceived even a scar he had on his right cheek, he was dressed in black, withwhiteneckerchief andwhiteshirt studs 'i afterwards charged for another person, but they had no vision'"nothing is more likelythan that]ohn lilly may have encountered and even have produced many genuine phenomena of the class now known as clairvoyance: but he is a confirmed charlatan, in whose hands truthitself,-toparodyburke,-loseshalf its goodness in losing all its purity. his autobiog

ointed beard, a tall hat, roses on his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdeaconwrangham,and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walking in a garden with a book in hishand,-heis reading in the book; his eyes are bright and gleaming, his teeth are white; he is the happiest looking frank i ever beheld" major felix now named a brother of his, who is in the cavalry of the east india company, in the presidency of madras; the magician signed, and the boy again answered,"isee a red-haired frank, with a short

HANDBOOK OF EGYPTIAN MYTHOLOGY

the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia in the south, and from libya in the west to what is now iraq in the east (see map two. the egyptians believed that they were set apart from the people who lived in these surrounding countries. the ancient word kemet (usually translated as egypt) literally means black land. this referred to the rich black soil of the land on either bank of the great river nile, which flows through the center of egypt. the egyptians were claiming to be the people of the valley, but they had not always been so. for many millennia north africa enjoyed a moist climate. vast areas that are now desert were then grasslands with large animal populations. nomadic peoples, all with

e north there were marshes, saltwater lakes, and the mediterranean sea. the ancient egyptians were never enthusiastic seafarers and were one of the few coastal cultures to worship no deities of the sea. to the east, west, and south there were deserts that were dangerous to cross. these deserts made up about 90 percent of egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods

and towns and drown thousands of people. the whole welfare of the country depended on this one phenomenon, and because of this the ancient egyptians seem to have felt both uniquely blessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough t

graphy: the study of myths and rituals, 2d ed (tuscaloosa, al, and london, 2000. 2. kirk, myth, 252 261. 3. for examples, see clyde kluckhohn, myths and rituals: a general theory, harvard theological review 35 (1942: 45 79. 4. kirk, myth, 254 255. 5. it is a feature of etiological myths that, factually speaking, the explanation given is nearly always wrong. 6. in ancient egyptian color symbolism, black was a good color standing for fertility and rebirth, whereas red was a bad color standing for danger and sometimes for evil. 7. because of the nile flood, all permanent settlements had to be built on banks or mounds of high ground within the floodplain or in the desert hills that flank the nile valley. the annual flood is now controlled by the huge aswan dam. 8. kirk, myth, 208 209. 9. for a

was feminine in egyptian. for further information on these powerful royal women, see g. robins, women in ancient egypt (london and cambridge, ma, 1993, chap. 8. 71. for a translation of this inscription, see miriam lichtheim, ancient egyptian literature, vol. 3 the late period (berkeley, los angeles, and london, 1980, 66 84; and for the full story of these remarkable kings, see r. g. morkot, the black pharaohs: egypt s nubian rulers (london, 2000. note that in some chronologies all or part of the twenty- fifth dynasty is counted as part of the third intermediate period. 72. see l. h. lesko, nubian influence on the later versions of the books of the dead in abstracts of papers: eighth international congress of egyptologists (cairo, 2000, 111. 73. for translations of the memphite theology

HEAVEN HELL

popular, and therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix out of the beliefs of the predynastic egyptians, who, we have every reason to think, dealt largely in magic both "black" and "white" many of the superstitions, and most of the fantastic and half-savage ideas about the gods and supernatural powers enshrined in the great collection of religious texts called per-em-hru, were inherited by the dynastic egyptians from some of the oldest dwellers in the nile valley. those who died in the faith of osiris believed in the efficacy of the book per-em-hru, and were conte

rious shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates of the excellent edition of the tomb of seti i. published by mm. g. lef bure, u. bouriant, v. loret, and e. naville, in the second volume of the m moires de la mission arch ologique fran aise au caire, paris, 1886. the illustrations of the book of gates have p

ave them, and they began to make rock-hewn tombs for themselves and the members of their families in the hills, and to cause their bodies to be buried in elaborately inscribed or painted wooden coffins. of coffins of this period, one of the oldest examples is that of amamu which was purchased by the trustees of the british museum so long ago as 1834. 1 on the inside of this coffin is inscribed in black ink in the hieratic character a series of texts which are extracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped h

mankind, namely, the reth (for remth, the nehesu, the themehu, and the aamu (vol. ii, p. 153. of these the reth, i.e, the "men" par excellence, were egyptians, who came into being from the tears which fell from the eye of ra. the themehu, or libyans, were also descended from the eye of ra. the aamu were the people of the deserts to the north and east of egypt, sinai, etc, and the nehesu were the black tribes of nubia and the sudan. it is noteworthy that the members of each nation or people keep together. the representatives of the four nations are followed by twelve gods who are called kheru-ahau-ament, i.e "the holders of the time of life in ament" and who p. 147 hold the serpent meterui. these remarkable beings have in their hands the power to determine the length of life which is to be

e limit of his journey northwards, and the boat then turned eastwards, so the northern end of akert marked the limit of his journey eastwards, and the boat then turned southwards. a glance at the boat of afu-ra as it enters this division shows us that it is neither being towed nor rowed along. immediately in front of it (vol. i, p. 209) is the serpent thes-hrau, with heru-khenti, in the form of a black hawk, sitting on its back; on one side is a goddess of the north, and on the other a goddess of the south. next we have the serpent ankh-ta (vol. i, p. 210, and then a group of twelve gods, four having disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the w

HEKAS

ter and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cult to denote certain arcana. in arabic the word is analogous to aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat

it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' als

'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of

HELENA BLAVATSKY NIGHTMARE TALES

at the upper end of the room near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert bent over, looked into it, and saw- afacsimile of his own sleeping-room, everything photographed exactly. sidi did

er by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou shalt reign but three summers longer. wicked thou wert born. perfidious thou art tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou who

any truer in thy newfaith? hast thou not murdered in cold blood all thy brethren who trusted in thee, after, as well as before, thyapostasy? hast not thou plighted troth to alaric, the king of the west goths, and hast thou not killed him bystealth, running thy spear into his back while he was bravely fighting an enemy? and is it thy new faith andthy new gods that teach thee to be devising in thy black soul even now foul means against theodoric, whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cries the king "woman, cease thy insane talk and answer my question. where is thetreasure of the grove amassed by thy priests of satan, and hidden after they had been driven away by the holycross. thou alone knowest

body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden sands of the coast and the deep blue waters of the gulf. they offer theirgranite breast to the fierce blows of the north-west wind and thus protect the dwellings of the rich that nestleat their foot on the inland side. the half-ruined cottages on the open shore are the insufficient shelter of thepoor. their squalid bodies are often crushed

on those who led them to their destruction.every pang in his own wasting body brings to him in dream the recollection of pangs still worse, of pangssuffered through and for him. he sees and feels the torture of the fallen millions, who die after long hours ofterrible mental and physical agony; who expire in forest and plain, in stagnant ditches by the road-side, inpools of blood under a sky made black with smoke. his eyes are once more rivetted to the torrents of blood,every drop of which represents a tear of despair, a heart-rent cry, a lifelong sorrow. he hears again thethrilling sighs of desolation, and the shrill cries ringing through mount, forest and valley. he sees the oldmothers who have lost the light of their souls; families, the hand that fed them. he beholds widowed youngwives

HELENA BLAVATSKY THE KEY TO THEOSOPHY

arded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry-rejected theurgy at first, but were finally reconciled to it through iamblichus, who wrote a work to that effect entitled de mysteriis, under the name of his own master, a famous egyptian priest called abammon. ammonius saccas was the son of christian parents

for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-thirds of civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the my

ient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the dead-letter of the rabbinical methods. others regard swedenborg or bo hme as the ultimate expressions of the highest wisdom; while others again see in mesmerism the great secret of ancient magic. one and all of those who put their theory into practice are rapidly drifting, through ignorance, into black magic. happy are those who escape from it, as they have neither test page 14 the key to theosophy- hp blavatsky.txt nor criterion by which they can distinguish between the true and the false. q. are we to understand that the inner group of the t.s. claims to learn what it does from real initiates or masters of esoteric wisdom? a. not directly. the personal presence of such masters is not req

from the esoteric, the blind from the conscious magic -ooo- the difference between theosophy and occultism q. you speak of theosophy and occultism; are they identical? a. by no means. a man may be a very good theosophist indeed, whether in or outside of the society, without being in any way an occultist. but no one can be a true occultist without being a real theosophist; otherwise he is simply a black magician, whether conscious or unconscious. q. what do you mean? a. i have said already that a true theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others. now, if an occultist does not do all this, he must act selfishly for his own personal benefit; and if he has acquired more practical power th

ess bringing about physical results? a. i do. will-power becomes a living power. but woe unto those occultists and theosophists, who, instead of crushing out the desires of the lower personal ego or physical man, and saying, addressing their higher spiritual ego immersed in atma-buddhic light "thy will be done, not mine" etc, send up waves of will-power for selfish or unholy purposes! for this is black magic, abomination, and spiritual sorcery. unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christian statesmen and generals, especially when the latter are sending two armies to murder each other. both indulge before action in a bit of such sorcery, by offering respectively prayers to the same god of hosts, each entreating his help to

HINE PHIL ASPECTS OF EVOCATION

creating .theoretical models. prior to embarking on practical projects. in a way, i was prompted to .specialise. in methods of evocation by virtue of the fact that at the time, i hadn.t encountered much in the way of useful information concerning this magical practice. in the minds of some occultists, evocation seems inextricably linked with .calling up demons. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise of a more eclectic approach to practical magic, in which i feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march

ount not to foist this particular approach onto others, but in the hope that it will assist those who are experimenting with different techniques. nor do i wish to invalidate the traditional systems of goetic magic, merely to say that while some may be satisfied to follow the maps of abra-melin or crowley, this is not the case for me. this work began fairly innocuously, with the compilation of a .black book- a dissection of self, in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portraits; written in the third person- positive, negative, neutral portrayals, a curriculum vitae, an obituary. to this was added a .book of blunders- every mistake or embarrassing moment that coul

ld, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, unadorned, windowless, but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, rubbish from a building skip, a bucket of clay, bottles, broken radio sets, a spray-gun. everything i might need, plus a few more things besides. bringing forth the dweller within- its name is legion. i was preparing for a descent into the labyrinth, to make known my .forgotten o

ace, explores several cases involving the manifestation of strange beings that appear to be localised to a 28 particular region. one example of this is the .moth-man. sightings in west virginia, which occurred between 1966-1968. another area, perhaps of more interest to uk eod initiates is ilkley moor, which has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted b

am increasingly drawn to. on the night in question, i was with my boyfriend (also a magician, and he returned from the toilet and informed me that there was an .entity. lurking in the stairwell that leads to my flat. this was unusual, but not sufficiently unusual to cause undue concern and so picking up my thunderbolt, i went out to see what was what. in the stairwell, we both agreed on seeing a black, amorphous shape. since my friend had first noticed this, i asked him if he would be prepared to try and .open his mind. to it, so that i could question it, using him as an interface, which was one of his particular talents, and also a fairly accepted procedure for questioning strange entities. the entity declared .i have come from the ancient hills. it also stated that it had been .awakened

HINE P OVEN READY CHAOS

, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those who also experimenting with different techniques. nor do i wish to criticise or invalidate the traditional systems of goetic magic, merely to say that they are not for me. this work began fairly innocuously, with the compilation of a black book- a dissection of self- in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portraits- written in the third person- positive, neutral, negative portrayals. a cv; an obituary. to this was added a book of blunders- every mistake or embarrasing memory that could be dredged up

ecessity, that one s demons do not derange the unwary, and more practically, that one is not chanced upon, mistaken for a psychotic and incarcerated in some asylum. as for food, i decided to rely on simple, nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, windowless, unadorned but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, a bucket of clay, bottles, broken radio sets, rubbish from a building skip, paints, tools, a spray-gun, everything i could possibly need, plus a few more things besides. bringing forth the dweller within: legion is it s name. i was preparing for a descent into the labyrinth, to ma

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

uits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cellar. as we will discover, ayton- frater virtute orta occident rarius('those that rise by virtue rarely fall) in the g.d; his wife was soror quam potero adjutabo('i will help as much as i can- had many bees in his clerical bonnet, including an obsessive fear of the machinations of 'the b.b, i.e, the black brethren (iesuitsl, and a trusting belief in the authenticity of madame helena petrovna blavatsky's mahatmas, her and the theosophical society's invisible secret chiefs. he believed, too, in elementals (nature spirits) and the dangerous territory inhabited by 'the gnomes. by any standard of assessment the vicar of chacombe, a small village (population c. 450) close to banbury in the county a

hat you have got some of ragon's works, i specially maconnerie occulte, tho' redway' has, as usual, made you pay quite enough for them. alas! unfortunate walter moseley' it is not exactly true that all of eliphas levi is from the cabala. it is true that a great part of it is, but he has borrowed from all sorts of sources, as you will see. no treatise on magic would be complete without a reference black magic. 1 got my langlet du fresnoy for less than that, and 1 think you may if you look out. 1 will tell you immediately if 1 see a copy anywhere. 1 had a letter from the countess [wachtmeister' telling me of movements of h.p.b. and herself. 1 should be very doubtful about mrs b[esant' but will suspend judgement till 1 see her. you are not the only occultist impeded by the cares of business

of l[uxor& thomas, of frodsham, cheshire, the spiritualist and medium. as you did not belong to the h.b. of l. and i did not send you the particulars of the smashing-up of the whole wretched affair [sic. it came to my knowledge that burgoyne, the secretary, of whom i had always been suspicious, was no other than a man i had known previously under the name of d'alton who made such a confession of black magic that i rejected him altogether as being impossible. subsequently to that he committed a felony, and underwent many months of imprisonment for it in armley gaol, leeds. i did not know him under the name of burgoyne and he took care that i should never see him. when i told davidson that his secretary was a convicted felon, he made very light of it, so lightly, that i thought he must be a

HP LOVECRAFT A DARK LORE

e withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of

elevated knees. the aspect of the whole was abnormally life-like, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something h

. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alight

rdling shriek came at infrequent intervals when the wind shifted. a reddish glare, too, seemed to filter through pale undergrowth beyond the endless avenues of forest night. reluctant even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch toward the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypous thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in

it made men dream, and so they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass toward the red glare and muffled tom-toms. there are vocal qualities peculiar to men, and vocal qualities peculiar to beasts; and it is terrible to hear the one when the source should yield the other. animal fury and orgiastic license here whipped themselves to daemoniac heights by howls and squawking ecstacies that tore and reverberated through those nighted woods like pestilential t

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

plated base on the shore of mcmurdo sound, at the foot of the volcano erebus in south latitude 77 9. the last lap of the voyage was vivid and fancy-stirring. great barren peaks of mystery loomed up constantly against the west as the low northern sun of noon or the still lower horizon-grazing southern sun of midnight poured its hazy reddish rays over the white snow, bluish ice and water lanes, and black bits of exposed granite slope. through the desolate summits swept ranging, intermittent gusts of the terrible antarctic wind; whose cadences sometimes held vague suggestions of a wild and half-sentient musical piping, with notes extending over a wide range, and which for some subconscious mnemonic reason seemed to me disquieting and even dimly terrible. something about the scene reminded me

ssage from lake s moving plane, which almost reversed my sentiments and made me wish i had accompanied the party "10:05 p.m. on the wing. after snowstorm, have spied mountain range ahead higher than any hitherto seen. may equal himalayas, allowing for height of plateau. probable latitude 76 15, longitude 113 10 e. reaches far as can see to right and left. suspicion of two smoking cones. all peaks black and bare of snow gale blowing off them impedes navigation" after that pabodie, the men, and i hung breathlessly over the receiver. thought of this titanic mountain rampart seven hundred miles away inflamed our deepest sense of adventure; and we rejoiced that our expedition, if not ourselves personally, had been its discoverers. in half an hour lake called us again "moulton's plane forced dow

ce an aeroplane survey of the nearly-exposed rock surfaces showed an entire absence of those archaean and primordial strata for which he was looking, and which formed so great a part of the colossal peaks that loomed up at a tantalizing distance from the camp. most of the rocks glimpsed were apparently jurassic and comanchian sandstones and permian and triassic schists, with now and then a glossy black outcropping suggesting a hard and slaty coal. this rather discouraged lake, whose plans all hinged on unearthing specimens more than five hundred million years older. it was clear to him that in order to recover the archaean slate vein in which he had found the odd markings, he would have to make a long sledge trip from these foothills to the steep slopes of the gigantic mountains themselves

uncanny and fantastically vivid as the present example; but this one had a wholly novel and obscure quality of menacing symbolism, and i shuddered as the seething labyrinth of fabulous walls and towers and minarets loomed out of the troubled ice vapors above our heads. the effect was that of a cyclopean city of no architecture known to man or to human imagination, with vast aggregations of night-black masonry embodying monstrous perversions of geometrical laws. there were truncated cones, sometimes terraced or fluted, surmounted by tall cylindrical shafts here and there bulbously enlarged and often capped with tiers of thinnish scalloped disks; and strange beetling, table-like constructions suggesting piles of multitudinous rectangular slabs or circular plates or five-pointed stars with e

king up ross sea with the mocking mountains of victoria land looming westward against a troubled antarctic sky and twisting the wind s wails into a wide-ranged musical piping which chilled my soul to the quick. less than a fortnight later we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet s scarce-cooled crust. since our return we have all constantly worked to discourage antarctic exploration, and have kept certain doubts and guesses to ourselves with splendid unity and faithfulness. even young danforth, with his nervous breakdown, has not flinched or babbled to his doctors- ind

HP LOVECRAFT COOL AIR

s slipping by in a breathless, foodless round of vain telephoning, and a hectic quest from place to place, hither and thither by subway and surface car. about noon i encountered a suitable supply house far downtown, and at approximately 1:30 p.m. arrived at my boarding-place with the necessary paraphernalia and two sturdy and intelligent mechanics. i had done all i could, and hoped i was in time. black terror, however, had preceded me. the house was in utter turmoil, and above the chatter of awed voices i heard a man praying in a deep basso. fiendish things were in the air, and lodgers told over the beads of their rosaries as they caught the odour from beneath the doctor's closed door. the lounger i had hired, it seems, had fled screaming and mad-eyed not long after his second delivery of

HP LOVECRAFT DAGON

r to be cast on the shores of some habitable land. but neither ship nor land appeared, and i began to despair in my solitude upon the heaving vastness of unbroken blue. the change happened whilst i slept. its details i shall never know; for my slumber, though troubled and dream-infested, was continuous. when at last i awakened, it was to discover myself half sucked into a slimy expanse of hellish black mire which extended about me in monotonous undulations as far as i could see, and in which my boat lay grounded some distance away. though one might well imagine that my first sensation would be of wonder at so prodigious and unexpected a transformation of scenery, i was in reality more horrified than astonished; for there was in the air and in the rotting soil a sinister quality which chill

hilled me to the very core. the region was putrid with the carcasses of decaying fish, and of other less describable things which i saw protruding from the nasty mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in absolute silence and barren immensity. there was nothing within hearing, and nothing in sight save a vast reach of black slime; yet the very completeness of the stillness and the homogeneity of the landscape oppressed me with a nauseating fear. the sun was blazing down from a sky which seemed to me almost black in its cloudless cruelty; as though reflecting the inky marsh beneath my feet. as i crawled into the stranded boat i realised that only one theory could explain my position. through some unprecedented v

less energy; indeed, i now felt quite able to perform the ascent which had deterred me at sunset. picking up my pack, i started for the crest of the eminence. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror was greater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quit

HP LOVECRAFT FROM BEYOND

om with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which prompted me to draw from my hip pocket the revol

HP LOVECRAFT HERBERT WEST REANIMATOR

ol classes were held. in the end, though, luck favoured us; for one day we heard of an almost ideal case in the potter s field; a brawny young workman drowned only the morning before in summer s pond, and buried at the town s expense without delay or embalming. that afternoon we found the new grave, and determined to begin work soon after midnight. it was a repulsive task that we undertook in the black small hours, even though we lacked at that time the special horror of graveyards which later experiences brought to us. we carried spades and oil dark lanterns, for although electric torches were then manufactured, they were not as satisfactory as the tungsten contrivances of today. the process of unearthing was slow and sordid- it might have been gruesomely poetical if we had been artists i

on the slab in the dark, and bent every energy to the mixing of a new solution; the weighing and measuring supervised by west with an almost fanatical care. the awful event was very sudden, and wholly unexpected. i was pouring something from one test-tube to another, and west was busy over the alcohol blast-lamp which had to answer for a bunsen burner in this gasless edifice, when from the pitch-black room we had left there burst the most appalling and daemoniac succession of cries that either of us had ever heard. not more unutterable could have been the chaos of hellish sound if the pit itself had opened to release the agony of the damned, for in one inconceivable cacophony was centered all the supernal terror and unnatural despair of animate nature. human it could not have been- it is

use it was fairly well isolated, and as near as possible to the potter s field. reticence such as this is seldom without a cause, nor indeed was ours; for our requirements were those resulting from a life-work distinctly unpopular. outwardly we were doctors only, but beneath the surface were aims of far greater and more terrible moment- for the essence of herbert west s existence was a quest amid black and forbidden realms of the unknown, in which he hoped to uncover the secret of life and restore to perpetual animation the graveyard s cold clay. such a quest demands strange materials, among them fresh human bodies; and in order to keep supplied with these indispensable things one must live quietly and not far from a place of informal interment. west and i had met in college, and i had bee

mmon, and occasionally professional talent of low grade was imported. this late winter night there had been such a match; evidently with disastrous results, since two timorous poles had come to us with incoherently whispered entreaties to attend to a very secret and desperate case. we followed them to an abandoned barn, where the remnants of a crowd of frightened foreigners were watching a silent black form on the floor. the match had been between kid o brien- a lubberly and now quaking youth with a most un-hibernian hooked nose- and buck robinson "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face th

ed the house from the field in the rear, took the specimen in the back door and down the cellar stairs, and prepared it for the usual experiment. our fear of the police was absurdly great, though we had timed our trip to avoid the solitary patrolman of that section. the result was wearily anticlimactic. ghastly as our prize appeared, it was wholly unresponsive to every solution we injected in its black arm; solutions prepared from experience with white specimens only. so as the hour grew dangerously near to dawn, we did as we had done with the others- dragged the thing across the meadows to the neck of the woods near the potter s field, and buried it there in the best sort of grave the frozen ground would furnish. the grave was not very deep, but fully as good as that of the previous speci

HP LOVECRAFT HISTORY OF THE NECRONOMICON

into greek by theodorus philetas of constantinople under the title necronomicon. for a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only. the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indi

ral public know) that r.w. chambers is said to have derived the idea of his early novel the king in yellow. chronology al azif written circa 730 a.d. at damascus by abdul alhazred tr. to greek 950 a.d. as necronomicon by theodorus philetas burnt by patriarch michael 1050 (i.e, greek text. arabic text now lost. olaus translates gr. to latin 1228 1232 latin ed (and gr) suppr. by pope gregory ix 14. black-letter printed edition (germany) 15. gr. text printed in italy 16. spanish reprint of latin text- this should be supplemented with a letter written to clark ashton smith for november 27, 1927: i have had no chance to produce new material this autumn, but have been classifying notes& synopses in preparation for some monstrous tales later on. in particular i have drawn up some data on the cele

greek version. as noted below, lovecraft states that the greek version was lost. for a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only (11) interesting to note that lovecraft does not say outright that someone in our time had apparently found and identified these renditions of the book. kkc the work both latin and greek was banned by

HP LOVECRAFT HYPNOS

ge with such unsanctioned phrensy into mysteries no man was meant to penetrate; fool or god that he was-my only friend, who led me and went before me, and who in the end passed into terrors which may yet be mine! we met, i recall, in a railway station, where he was the center of a crowd of the vulgarly curious. he was unconscious, having fallen in a kind of convulsion which imparted to his slight black-clad body a strange rigidity. i think he was then approaching forty years of age, for there were deep lines in the face, wan and hollow-cheeked, but oval and actually beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said t

lack. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out of antique hellas, dug from a temple's ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly luminous black eyes i knew he would be thence-forth my only friend-the only friend of one who had never possessed a friend before-for i saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond normal consciousness and reality; realms which i had cherished in fancy, but vainly sought. so as i drove the crowd away i told him he must come home with me and be my teacher and l

the general character of our experiences by calling them plungings or soarings; for in every period of revelation some part of our minds broke boldly away from all that is real and present, rushing aerially along shocking, unlighted, and fear-haunted abysses, and occasionally tearing through certain well-marked and typical obstacles describable only as viscous, uncouth clouds of vapors. in these black and bodiless flights we were sometimes alone and sometimes together. when we were together, my friend was always far ahead; i could comprehend his presence despite the absence of form by a species of pictorial memory whereby his face appeared to me, golden from a strange light and frightful with its weird beauty, its anomalously youthful cheeks, its burning eyes, its olympian brow, and its s

till unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself recovered and shook me in his phrensy for someone to keep away the horror and desolation. that was the end of our voluntary searchings in the caverns of dream. awed, shaken, and portentous, my friend who had been beyond the barrier warned me that we must never venture within those realms again. what he h

e. then came one january of fog and rain, when money ran low and drugs were hard to buy. my statues and ivory heads were all sold, and i had no means to purchase new materials, or energy to fashion them even had i possessed them. we suffered terribly, and on a certain night my friend sank into a deep-breathing sleep from which i could not awaken him. i can recall the scene now-the desolate, pitch-black garret studio under the eaves with the rain beating down; the ticking of our lone clock; the fancied ticking of our watches as they rested on the dressing-table; the creaking of some swaying shutter in a remote part of the house; certain distant city noises muffled by fog and space; and, worst of all, the deep, steady, sinister breathing of my friend on the couch-a rhythmical breathing which

HP LOVECRAFT NYARLATHOTEP

n country, and presently i felt a chill which was not of the hot autumn; for as we stalked out on the dark moor, we beheld around us the hellish moon-glitter of evil snows. trackless, inexplicable snows, swept asunder in one direction only, where lay a gulf all the blacker for its glittering walls. the column seemed very thin indeed as it plodded dreamily into the gulf. i lingered behind, for the black rift in the green-litten snow was frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished; but my power to linger was slight. as if beckoned by those who had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that

HP LOVECRAFT POETRY AND THE GODS

p the deeps of the air, and eastward to olive groves in distant arcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which she lived, that abode of coldness where relations were always strained and the inmates scarcely more than strangers? was it that, or was it some greater and less explic

HP LOVECRAFT POLARIS

star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks ruddily from above the cemetary on the low hillock, and coma berenices shimmers weirdly afar off in the mysterious east; but still the pole star leers down from the same place in the black vault, winking hideously like an insane watching eye which strives to convey some strange message, yet recalls nothing save that it once had a message to convey. sometimes, when it is cloudy, i can sleep. well do i remember the night of the great aurora, when over the swamp played the shocking corruscations of the daemon light. after the beam came clouds, and then i slept. and it was under a

ds of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low hillock, the pole star, evil and monstrous, leers down from the black vault, winking hideously like an insane watching eye which strives to convey some message, yet recalls nothing save that it once had a message to convey. 1998-1999 william johns last modified: 12/18/1999 18:45:4the alchemist by h.p. lovecraft 1908 high up, crowning the grassy summit of a swelling mount whose sides are wooded near the base with the gnarled trees of the primeval forest stands

HP LOVECRAFT THE ALCHEMIST

who had once dwelled on our estates, a person of no small accomplishments, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant c

cited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age than thine' spake he, when, suddenly leaping backwards into the black woods, he drew from his tunic a phial of colourless liquid which he threw into the face of his father's slayer as he disappeared behind the inky curtain of the night. the count died without utterance, and was buried the next day, but little more than two and thirty years from the hour of his birth. no trace of the assassin could be found, though relentless bands of peasants scoured the neigh

rts, antoines, and armands snatched from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natur

ersed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps, my eye fell upon a small trapdoor with a ring, which lay directly beneath my foot. pausing, i succeeded with difficulty in raising it, whereupon there was revealed a black aperture, exhaling noxious fumes which caused my torch to sputter, and disclosing in the unsteady glare the top of a flight of stone steps. as soon as the torch which i lowered into the repellent depths burned freely and steadily, i commenced my descent. the steps were many, and led to a narrow stone-flagged passage which i knew must be far underground. this passage proved of great length, a

pirit produced in my brain a horror of the most acute description. when at last i turned and faced the seat of the sound, my eyes must have started from their orbits at the sight that they beheld. there in the ancient gothic doorway stood a human figure. it was that of a man clad in a skull-cap and long mediaeval tunic of dark colour. his long hair and flowing beard were of a terrible and intense black hue, and of incredible profusion. his forehead, high beyond the usual dimensions; his cheeks, deep-sunken and heavily lined with wrinkles; and his hands, long, claw-like, and gnarled, were of such a deadly marble-like whiteness as i have never elsewhere seen in man. his figure, lean to the proportions of a skeleton, was strangely bent and almost lost within the voluminous folds of his peculi

HP LOVECRAFT THE BEAST IN THE CAVE

curity, i resolved to leave no stone unturned, no possible means of escape neglected; so, summoning all the powers possessed by my lungs, i set up a series of loud shoutings, in the vain hope of attracting the attention of the guide by my clamour. yet, as i called, i believed in my heart that my cries were to no purpose, and that my voice, magnified and reflected by the numberless ramparts of the black maze about me, fell upon no ears save my own. all at once, however, my attention was fixed with a start as i fancied that i heard the sound of soft approaching steps on the rocky floor of the cavern. was my deliverance about to be accomplished so soon? had, then, all my horrible apprehensions been for naught, and was the guide, having marked my unwarranted absence from the party, following m

a kind of deep-tone chattering, was faintly continued. all at once a fleeting spasm of energy seemed to pass through the frame of the beast. the paws went through a convulsive motion, and the limbs contracted. with a jerk, the white body rolled over so that its face was turned in our direction. for a moment i was so struck with horror at the eyes thus revealed that i noted nothing else. they were black, those eyes, deep jetty black, in hideous contrast to the snow-white hair and flesh. like those of other cave denizens, they were deeply sunken in their orbits, and were entirely destitute of iris. as i looked more closely, i saw that they were set in a face less prognathous than that of the average ape, and infinitely less hairy. the nose was quite distinct. as we gazed upon the uncanny sig

HP LOVECRAFT THE CALL OF CTHULHU

e withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and saf

elevated knees. the aspect of the whole was abnormally lifelike, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something h

. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alight

dling shriek came at infrequent intervals when the wind shifted. a reddish glare, too, seemed to filter through the pale undergrowth beyond endless avenues of forest night. reluctant even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch towards the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypus thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in

it made men dream, and so they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass towards the red glare and the muffled tomtoms. there are vocal qualities peculiar to men, and vocal qualities peculiar to beasts; and it is terrible to hear the one when the source should yield the other. animal fury and orgiastic licence here whipped themselves to demoniac heights by howls and squawking ecstasies that tore and reverberated through those nighted woods like pestilentia

HP LOVECRAFT THE CATS OF ULTHAR

none could tell; but it was seen that they were given to strange prayers, and that they had painted on the sides of their wagons strange figures with human bodies and the heads of cats, hawks, rams and lions. and the leader of the caravan wore a headdress with two horns and a curious disk betwixt the horns. there was in this singular caravan a little boy with no father or mother, but only a tiny black kitten to cherish. the plague had not been kind to him, yet had left him this small furry thing to mitigate his sorrow; and when one is very young, one can find great relief in the lively antics of a black kitten. so the boy whom the dark people called menes smiled more often than he wept as he sat playing with his graceful kitten on the steps of an oddly painted wagon. on the third morning

dowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; cats large and small, black, grey, striped, yellow and white. old kranon, the burgomaster, swore that the dark folk had taken the cats away in revenge for the killing of menes kitten; and cursed the caravan and the little boy. but nith, the lean notary, declared that the old cotter and his wife were more likely persons to suspect; for their hatred of cats was notorious and increasingly bold. still, no one durst complai

beasts. the villagers did not know how much to believe from so small a boy; and though they feared that the evil pair had charmed the cats to their death, they preferred not to chide the old cotter till they met him outside his dark and repellent yard. so ulthar went to sleep in vain anger; and when the people awakened at dawn behold! every cat was back at his accustomed hearth! large and small, black, grey, striped, yellow and white, none was missing. very sleek and fat did the cats appear, and sonorous with purring content. the citizens talked with one another of the affair, and marveled not a little. old kranon again insisted that it was the dark folk who had taken them, since cats did not return alive from the cottage of the ancient man .and his wife. but all agreed on one thing: that

y corners. there was subsequently much talk among the burgesses of ulthar. zath, the coroner, disputed at length with nith, the lean notary; and kranon and shang and thul were overwhelmed with questions. even little atal, the innkeeper s son, was closely questioned and given a sweetmeat as reward. they talked of the old cotter and his wife, of the caravan of dark wanderers, of small menes and his black kitten, of the prayer of menes and of the sky during that prayer, of the doings of the cats on the night the caravan left, and of what was later found in the cottage under the dark trees in the repellent yard. and in the end the burgesses passed that remarkable law which is told of by traders in hatheg and discussed by travelers in nir; namely, that in ulthar no man may kill a cat. 1998-1999

HP LOVECRAFT THE CRAWLING CHAOS

bove what must lately have been a seething vortex of mad waters. on either side of the house there fell a newly washed-out precipice of red earth, whilst ahead of me the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, and clutched at the yielding red mud of the bank as if with uncouth, greedy hands. i could not but feel that some noxious marine mind had declared a war of extermination upon all the solid ground, perhaps abetted by the angry sky. recovering at length from the stup

tely palms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising tho

to the accompaniment of lutes, and i felt enveloped in a peace and happiness more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and shattered my soul. through the ravishing strains of the singers and the lutanists, as if in mocking, daemoniac concord, throbbed from gulfs below the damnable, the detestable pounding of that hideous ocean. as those black breakers beat their message into my ears i forgot the words of the child and looked back, down upon the doomed scene from which i thought i had escaped. down through the aether i saw the accursed earth slowly turning, ever turning, with angry and tempestuous seas gnawing at wild desolate shores and dashing foam against the tottering towers of deserted cities. and under a ghastly moon there g

of my native land, and maelstroms of frothing ocean where once rose the mighty temples of my forefathers. mound the northern pole steamed a morass of noisome growths and miasmal vapours, hissing before the onslaught of the ever-mounting waves that curled and fretted from the shuddering deep. then a rending report dave the night, and athwart the desert of deserts appeared a smoking rift. still the black ocean foamed and gnawed, eating away the desert on either side as the rift in the center widened and widened. there was now no land left but the desert, and still the fuming ocean ate and ate. all at once i thought even the pounding sea seemed afraid of something, afraid of dark gods of the inner earth that are greater than the evil god of waters, but even if it was it could not turn back; a

HP LOVECRAFT THE LURKING FEAR

kull of a human being, there was another bony fragment which seemed certainly to have belonged to a human skull at some time. though the rapid drop of the monster had been seen, no one could say just what the creature was like; those who had glimpsed it called it simply a devil. examining the great tree where it had lurked, i could discern no distinctive marks. i tried to find some trail into the black forest, but on this occasion could not stand the sight of those morbidly large boles, or of those vast serpent-like roots that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly, and where arthur -munroe had seen something he never lived to describe. though my vain previous sear

HP LOVECRAFT THE MUSIC OF ERICH ZANN

a chaotic babel of sound; a pandemonium which would have led me to doubt my own shaking sanity had there not come from behind that barred portal a piteous proof that the horror was real the awful, inarticulate cry which only a mute can utter, and which rises only in moments of the most terrible fear or anguish. i knocked repeatedly at the door, but received no response. afterward i waited in the black hallway, shivering with cold and fear, till i heard the poor musician s feeble effort to rise from the floor by the aid of a chair. believing him just conscious after a fainting fit, i renewed my rapping, at the same time calling out my name reassuringly. i heard zann stumble to the window and close both shutter and sash, then stumble to the door, which he falteringly unfastened to admit me

HP LOVECRAFT THE NAMELESS CITY

o glance up and saw that there was no wind atop the cliff. this astonished me and made me fearful again, but i immediately recalled the sudden local winds that i had seen and heard before at sunrise and sunset, and judged it was a normal thing. i decided it came from some rock fissure leading to a cave, and watched the troubled sand to trace it to its source; soon perceiving that it came from the black orifice of a temple a long distance south of me, almost out of sight. against the choking sand-cloud i plodded toward this temple, which as i neared it loomed larger than the rest, and shewed a doorway far less clogged with caked sand. i would have entered had not the terrific force of the icy wind almost quenched my torch. it poured madly out of the dark door, sighing uncannily as it ruffle

prehistoric cutters of stone had first worked upon. their engineering skill must have been vast. then a brighter flare of the fantastic flame showed that form which i had been seeking, the opening to those remoter abysses whence the sudden wind had blown; and i grew faint when i saw that it was a small and plainly artificial door chiselled in the solid rock. i thrust my torch within, beholding a black tunnel with the roof arching low over a rough flight of very small, numerous and steeply descending steps. i shall always see those steps in my dreams, for i came to learn what they meant. at the time i hardly knew whether to call them steps or mere footholds in a precipitous descent. my mind was whirling with mad thoughts, and the words and warning of arab prophets seemed to float across th

onde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany's tales-"the unreveberate blackness of the abyss" once when the descent grew amazingly steep i recited something in sing-song from thomas moore until i feared to recite more: a reservoir of darkness, black as witches' cauldrons are, when fill'd with moon-drugs in th' eclipse distill'd leaning to look if foot might pass down thro' that chasm, i saw, beneath, as far as vision could explore, the jetty sides as smooth as glass, looking as if just varnish'd o'er with that dark pitch the seat of death throws out upon its slimy shore. time had quite ceased to exist when my feet again felt a level flo

here was only an illimitable void of uniform radiance, such one might fancy when gazing down from the peak of mount everest upon a sea of sunlit mist. behind me was a passage so cramped that i could not stand upright in it; before me was an infinity of subterranean effulgence. reaching down from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traversed- but after a few feet the glowing vapours concealed everything. swung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the vaults and passages of rock. i looked at the step, and for the nonce dared not try them

vid relics, and i trembled to think of the countless ages through which these relics had kept a silent deserted vigil. suddenly there came another burst of that acute fear which had intermittently seized me ever since i first saw the terrible valley and the nameless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a dista

HP LOVECRAFT THE OUTSIDER

y cobwebs and shadows. the stones in the crumbling corridors seemed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead generations. it was never light, so that i used sometimes to light candles and gaze steadily at them for relief, nor was there any sun outdoors, since the terrible trees grew high above the topmost accessible tower. there was one black tower which reached above the trees into the unknown outer sky, but that was partly ruined and could not be ascended save by a well-nigh impossible climb up the sheer wall, stone by stone. i must have lived years in this place, but i cannot measure the time. beings must have cared for my needs, yet i cannot recall any person except myself, or anything alive but the noiseless rats and bats an

farther from the castle the shade grew denser and the air more filled with brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twilights i dreamed and waited, though i knew not what i waited for. then in the shadowy solitude my longing for light grew so frantic that i could rest no more, and i lifted entreating hands to the single black ruined tower that reached above the forest into the unknown outer sky. and at last i resolved to scale that tower, fall though i might; since it were better to glimpse the sky and perish, than to live without ever beholding day. in the dank twilight i climbed the worn and aged stone stairs till i reached the level where they ceased, and thereafter clung perilously to small footholds leading

sky. and at last i resolved to scale that tower, fall though i might; since it were better to glimpse the sky and perish, than to live without ever beholding day. in the dank twilight i climbed the worn and aged stone stairs till i reached the level where they ceased, and thereafter clung perilously to small footholds leading upward. ghastly and terrible was that dead, stairless cylinder of rock; black, ruined, and deserted, and sinister with startled bats whose wings made no noise. but more ghastly and terrible still was the slowness of my progress; for climb as i might, the darkness overhead grew no thinner, and a new chill as of haunted and venerable mould assailed me. i shivered as i wondered why i did not reach the light, and would have looked down had i dared. i fancied that night ha

ond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in the supreme horror of that second i forgot what had horrified me, and the burst of black memory vanished in a chaos of echoing images. in a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-w

HP LOVECRAFT THE PICTURE IN THE HOUSE

d and unyielding surface of polished glaisthe picture in the house by h.p. lovecraft written 12 december 1920? published july 1919 in the national amateur, vol. 41, no. 6, p. 246-49. searchers after horror haunt strange, far places. for them are the catacombs of ptolemais, and the carven mausolea of the nightmare countries. they climb to the moonlit towers of ruined rhine castles, and falter down black cobwebbed steps beneath the scattered stones of forgotten cities in asia. the haunted wood and the desolate mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. but the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

d reticent newspaper men were harder to manage, but seemed largely to cooperate with the government in the end. only one paper- a tabloid always discounted because of its wild policy- mentioned the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef that item, gathered by chance in a haunt of sailors, seemed indeed nether far-fetched; since the low, black reef lieu a full mile and a half out from innsmouth harbour. people around the country and in the nearby towns muttered a great deal among themselves, but said very little to the outer world. they had talked about dying and half-deserted innsmouth for nearly a century, and nothing new could be wilder or more hideous than what they had whispered and hinted at years before. many things had tau

h- about old captain marsh driving bargains with the devil and bringing imps out of hell to live in innsmouth, or about some kind of devilworship and awful sacrifices in some place near the wharves that people stumbled on around 1845 or there-abouts- but i come from panton, vermont, and that kind of story don't go down with me "you ought to hear, though, what some of the old-timers tell about the black reef off the coast- devil reef, they call it. it's well above water a good part of the time, and never much below it, but at that your could hardly call it an island. the story is that there's a whole legion of devils seen sometimes on that reef-sprawled about, or darting in and out of some kind of caves near the top. it's a rugged, uneven thing, a good bit over a mile out, and toward the en

had, i realized, come face to face with rumour-shadowed innsmouth. it was a town of wide extent and dense construction, yet one with a portentous dearth of visible life. from the tangle of chimney-pots scarcely a wisp of smoke came, and the three tall steeples loomed stark and unpainted against the seaward horizon. one of them was crumbling down at the top, and in that and another there were only black gaping holes where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that many roofs had wholly caved in. there were some large square georgian houses, too, with hipped roofs, cupolas, and railed "widow's walks" these were mostly wel

moored dories, and scattered lobster-pots. the only deep water seemed to be where the river poured out past the belfried structure and turned southward to join the ocean at the breakwater's end. here and there the ruins of wharves jutted out from the shore to end in indeterminate rottenness, those farthest south seeming the most decayed. and far out at sea, despite a high tide, i glimpsed a long, black line scarcely rising above the water yet carrying a suggestion of odd latent malignancy. this, i knew, must be devil reef. as i looked, a subtle, curious sense of beckoning seemed superadded to repulsion; and oddly enough, i found this overtone more disturbing than the primary impression. we met no one on the road, but presently began to pass deserted farms in varying stages of ruin. then i

ut i was not to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bell across the street, and i quickly turned to look out the window on my side of the coach. the

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

appeared to make some mental calculations. then he returned to the sepulcher, and using his spade as a lever, sought to pry up the slab lying nearest to a stony ruin which may have been a monument in its day. he did not succeed, and motioned to me to come to his assistance. finally our combined strength loosened the stone, which we raised and tipped to one side. the removal of the slab revealed a black aperture, from which rushed an effluence of miasmal gases so nauseous that we started back in horror. after an interval, however, we approached the pit again, and found the exhalations less unbearable. our lanterns disclosed the top of a flight of stone steps, dripping with some detestable ichor of the inner earth, and bordered by moist walls encrusted with niter. and now for the first time

HP LOVECRAFT THE THING IN THE MOONLIGHT

de island. on november 24, 1927--for i know not even what the year may be now, i fell asleep and dreamed, since when i have been unable to awaken. my dream began in a dank, reed-choked marsh that lay under a gray autumn sky, with a rugged cliff of lichen-crusted stone rising to the north. impelled by some obscure quest, i ascended a rift or cleft in this beetling precipice, noting as i did so the black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some s

HP LOVECRAFT THE TOMB

es of boyhood were woven. well did i come to know the presiding dryads of those trees, and often have i watched their wild dances in the struggling beams of a waning moon but of these things i must not now speak. i will tell only of the lone tomb in the darkest of the hillside thickets; the deserted tomb of the hydes, an old and exalted family whose last direct descendant had been laid within its black recesses many decades before my birth. the vault to which i refer is of ancient granite, weathered and discolored by the mists and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chai

y i alternately rattled the rusty impediments with a view to throwing wide the stone door, and essayed to squeeze my slight form through the space already provided; but neither plan met with success. at first curious, i was now frantic; and when in the thickening twilight i returned to my home, i had sworn to the hundred gods of the grove that at any cost i would some day force an entrance to the black, chilly depths that seemed calling out to me. the physician with the iron-grey beard who comes each day to my room, once told a visitor that this decision marked the beginning of a pitiful monomania; but i will leave final judgment to my readers when they shall have learnt all. the months following my discovery were spent in futile attempts to force the complicated padlock of the slightly op

HP LOVECRAFT THE WHITE SHIP

these things which in turn he told to my father, and my father told to me in the long autumn evenings when the wind howled eerily from the east. and i have read more of these things, and of many things besides, in the books men gave me when i was young and filled with wonder. but more wonderful than the lore of old men and the lore of books is the secret lore of ocean. blue, green, gray, white or black; smooth, ruffled, or mountainous; that ocean is not silent. all my days have i watched it and listened to it, and i know it well. at first it told to me only the plain little tales of calm beaches and near ports, but with the years it grew more friendly and spoke of other things; of things more strange and more distant in space and time. sometimes at twilight the gray vapors of the horizon h

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

hed, and still young. aspinwall, representing the heirs, was white-haired, apoplectic-faced, side-whiskered, and portly. phillips, the providence mystic, was lean, gray, long-nosed, clean-shaven, and stoop-shouldered. the fourth man was non-committal in age- lean, with a dark, bearded, singularly immobile face of very regular contour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out from a vast distance behind the features. he had announced himself as the swami chandraputra, an adept from benares, with important information to give; and both de marigny and phillips- who had corresponded with him- had been quick to recognize the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metalli

ded with him- had been quick to recognize the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metallic quality, as if the use of english taxed his vocal apparatus; yet his language was as easy, correct and idiomatic as any native anglo-saxon's. in general attire he was the normal european civilian, but his loose clothes sat peculiarly badly on him, while his bushy black beard, eastern turban, and large, white mittens gave him an air of exotic eccentricity. de marigny, fingering the parchment found in carter's car, was speaking "no, i have not been able to make anything of the parchment. mr. phillips, here, also gives it up. colonel churchward declares it is not naacal, and it looks nothing at all like the hieroglyphics on that easter island war-club. the ca

ast turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he got out of the car with the key in his pocket, walking up-hill deeper and deeper into the shadowy core of that brooding, haunted countryside of winding road, vine-grown stone wall, black woodland, gnarled, neglected orchard, gapingwindowed, deserted farm-house, and nameless nun. at the sunset hour, when the distant spires of kingsport gleamed in the ruddy blaze, he took out the key and made the needed turnings and intonations. only later did he realize how soon the ritual had taken effect. then in the deepening twilight he had heard a voice out of the past: old benijah corey

- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that evening little randolph ate supper with uncle chris and aunt martha in the old gambrel-roofed farm-house. next morning he was up early and out through the twisted-boughed apple orchard to the upper timber lot where the mo

pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that evening little randolph ate supper with uncle chris and aunt martha in the old gambrel-roofed farm-house. next morning he was up early and out through the twisted-boughed apple orchard to the upper timber lot where the mouth of the snake den lurked black and forbidding amongst grotesque, overnourished oaks. a nameless expectancy was upon him, and he did not even notice the loss of his handkerchief as he fumbled in his blouse pocket to see if the queer silver key was safe. he crawled through the dark orifice with tense, adventurous assurance, lighting his way with matches taken from the sitting-room. in another moment he had wriggled through

HP LOVECRAFT WHAT THE MOON BRINGS

n had brought upon the night. but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the sea a black condor descend from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him had he not been so far away, but he was very far, and could not be seen at all when he drew nigh that gigantic reef. so i watched the tide go out under that sinking moon, and saw gleaming the spires, the towers, a

watched the ripples that told of the writhing of worms beneath, i felt a new chill from afar out whither the condor had flown, as if my flesh had caught a horror before my eyes had seen it. nor had my flesh trembled without cause, for when i raised my eyes i saw that the waters had ebbed very low, shewing much of the vast reef whose rim i had seen before. and when i saw that the reef was but the black basalt crown of a shocking eikon whose monstrous forehead now shown in the dim moonlight and whose vile hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the slinking away of that leering and treacherous yellow moon. and to escape this relentless thing i plunged gladly and unhesitantly i

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

but at no point does the movie pull the true picture into view. the mental aspects weren't touched upon at all, and that is the heart of it: to bring an individual under control through your own emotional energies. other aspects of witchcraft you must learn about are the psychics, real and phony, the familiars, and spirits that witches supposedly rub shoulders with regularly. an eighteen-year-old black cat named othello is my familiar. a familiar is usually an animal that a witch uses to get energy. i used to have a beautiful female german shepherd and would receive energy from petting her, because she was so full of life. you're bound to feel turned-on when you're near someone who vibrates with energy. but i can't go for people using a toad as a familiar, because how can you get turned on

e to use the bisquick muffin mix. first, fry crisp a half pound of italian sweet sausage until practically all the oil is out of it. then season it with ginger and add a half pound of very finely chopped candied fruits. next, add about one quarter of a package of bittersweet chocolate chips, two cups of bisquick, a half cup of brown sugar, one egg, three-fourths cup of milk, and one-fourth cup of black coffee. it's easiest to take the bisquick, the milk, the egg, the sugar, the coffee and the ginger, and mix them all together. add the sausage, then the fruit, and finally the chocolate. bake until done in a 400 degree oven. the recipe makes fifteen small love cakes. feed the cakes to your husband or lover over the weekend, and it will keep him in line for the next month or so. you can achie

vity. this is the colour that traditionally has been used for this purpose. it has to do with sexual seduction and sexual attraction spells. green candles are for all new beginnings, such as starting a new job or making new friends. some witches even use green candles to keep a relationship going, because it gives another aspect to it: newness. green is also specially good for financial security. black candles are for evil wishes. if you want to tap evil forces, harm someone, or just to gain control of a rough situation without necessarily harming anybody, use the black candle. the purple candle is for contact with the spirit world, and it's good for giving psychic readings. if you want to get messages from somebody who has departed, use a purple candle. the silver candle is to stop slande

eeds a spell to get rid of an unwanted lover. as she is totally responsible for having created this irresistible attraction, she can also break the spell and get rid of the old lover to make way for the new. you must call on nai-no-kami, the japanese god of earthquakes. begin on the third tuesday of the month, and at 9 p.m. enter into a quiet area; the only light must be the flame from one large, black candle. ring a clear bell three times, and on parchment paper draw the symbol for the sun, the moon and the planets (see fig. 1. figure 1 stain the parchment with eight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his

ight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his name: nai-no-kami! make up nine small packets, putting in each one some of the ashes from the parchment, three cloves, a soft grey feather and some sand. extinguish the black candle. place the packets into envelopes and seal them with sealing wax. the next day at 3 p.m, and each day until all nine are mailed, post a packet to the unwanted lover. at the end of that time, or before, he'll stop bothering you, and you'll be free for other love affairs. 15. dream spell would you like to visit a cherished friend while travelling to a dream dimension? there's a variatio

INFERNAL SABBAT LIVE

s ended with the initiate swearing him or herself to them once more, and taking a new name to be used in the witching way- the name that spirits and beings in the unseen will know you nspsychonaut 75 a luciferian& vampyric self-liberation ritual december 22nd, 2002 a b l a c k x-ma s s at the engine room the infernal sabbat chthonic summons article by michael ford, psychonaut 75 the ritual of the black mass was originally a ritual of rebellion against the church. in a time when if you were not christian of god fearing, your life would be made unlivable, the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the church and its sterile

of rebellion against the church. in a time when if you were not christian of god fearing, your life would be made unlivable, the church became renown for it s religious aggression against those who did not uphold the governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the church and its sterile followers were not accepted. the black mass was created as a means of liberation and rebellion through the reversed rites of blasphemy of orthodox thought. in the invocation of satan, this archetype of selfliberation was means of release, of seeking knowledge and freedom within the self to have the choice of free thought, action and deed. this is why the serpent is considered an aspect of satan or lilith, the serpent is long view

highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance within itself; it is the coincidentia oppositorum, this is the black light of iblis, the flame of selfperception and rebellion from which one seeks the balance of self. the destiny and map of ones life is chosen by thought, will and action, thus iblis is the imagination. lucifer is thus the imagination of self, realization and the strength to become something better. this black mass, as performed in two parts through the musick of psychonaut 75, is that of tw

th to become something better. this black mass, as performed in two parts through the musick of psychonaut 75, is that of two aspects of the dragon the light and the grave, unto earth the fallen angels descend, the earth opens and the vampyric shades and the dead walk the earth. this ritual was designed as a means of opposition to bigotry and oppression, that lucifer rises to awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern

h a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you wit

INFERNAL UNION

pulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in nature, that the manifestation of his creative will, his essence, is that of both creation and destruction; the sun, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan

eminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through 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

efore the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of intense ima

INITIATION INTO HERMETICS

lieve to find in this work nothing else but a collection of recipes, with the aid of which he can easily and without any effort attain to honor and glory, riches and power and aim at the annihilation of his enemies, might be told from the very inception, that he will put aside this book, being very disappointed. numerous sects and religions do not understand the expression of magic otherwise than black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times t

in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from

wers can do their work, especially if body, mind and soul have been equally trained and developed. top home catalog order links rexresearch.com initiation into hermetics by franz bardon part i: theory part ii practice step i magic mental training 1. thought control, discipline of thoughts, subordination of thoughts step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul step i magic physical training 1. the material or carnal body 2. mystery of breathing 3. conscious reception of food 4. the magic of water step ii magic mental training 1. autosuggestion or the secret of subcosciousness 2. concentration exercises a. visual b. auditory c. sensory d. olfactory e. taste step ii magic psychic training 1. magic-astral balance with resp

and daring to the fiery element, diligence, joy, dexterity, kindness, lust, and optimism to the air element, modesty, abstemiousness, fervency, compassion, tranquility, tenderness, and forgiveness to the watery element, and respect, endurance, conscientiousness, thoroughness, sobriety, punctuality, and responsibility to the earth element. by doing so, you will get two so-called psycho-mirrors, a black one with the evil qualities, and a whit one with the good and noble character traits. these two magic mirrors are correct occult mirrors, and none but the owner has any right to look into them at all. let me repeat once more that the owner must endeavor to elaborate his magic mirrors precisely and conscientiously. if, in the course of the development, he should remember any good or bad quali

ight to look into them at all. let me repeat once more that the owner must endeavor to elaborate his magic mirrors precisely and conscientiously. if, in the course of the development, he should remember any good or bad quality, he can still record it under the respective heading. these two magic mirrors will allow the magician to recognize rather exactly which of the elements is prevailing in his black or white mirror. this recognition is absolutely necessary to attain the magic equipoise, and the further development depends on it. magic physical training (i) 1. the material or carnal body hand in hand with the inner development of spirit and soul has to go that of the outer, the body also. no part of your ego must lag behind or be neglected. right in the morning, after getting up, you wil

INTERVIEW WITH ANDREW CHUMBLEY

the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a black dog, a magpie, or find a hagstone, a gnarled root, a fallen antler or a snake-slough. fixate your perception at every opportunity on this object and ask the spirits to open the way for you. when falling into sleep, ho ld the object in attention and again entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic o

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

lows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp initiate begins his or her quest not only by rejecting sentimental attachments to cultural norms, which most non-thinking people call "good" but by actively making fun of such attachments in symbolic ways such as a black mass, a black seder, eating beef (if raised hindu, and so forth. this antinomian stance is no different than the stances above, but it draws the most fire from the public, because it is a reminder to the sleepers that they could awaken, and such reminders are always painful. for those of us along the lhp, we often forget how painful the light was to our eyes when we first left the cave. afte

o we are- we forgive ourselves for wasted time, and learn how to make the remaining decades of our lives powerful and joyous. unlike a right hand path prophet who must imagine that he hears a voice in a burning bush, we hear our own voice explaining our lives to us. throughout mankind's history, certain men and women have obtained this level of initiation, and have been, are, and will be the true black order, who by their strivings bring new impulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval

INVOCATION OF THE ADVERSARY

irit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being down

hall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the

i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of

IRISH WITCHCRAFT AND DEMONOLOGY

n which be found a sackful of horrible and detestable things which he transmitted to the bishop by the hands of two priests. 7. the said dame had a certain demon, an incubus, named son of art, or robin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the fil

icing to robert, son of art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the said robert. she declared that although she herself was mistress of the black art, yet she was as nothing in comparison with the dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. she also stated that william outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and p. 39 a day had worn the devil's girdle 1 round his body. when rifling dame alice's house there was found "a

ll we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. it can hardly have been for the colour of his skin, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shadowed livery of the burning sun" or could it have been that he was the unhappy victim of a false etymology! for p. 61 in old writers the word "necromancy" is spelt "

e him but 4, 10 s, saying he would not get so much at the ffaire. the fellow p. 75 went to the ffaire, could not get so much money, and found the gentleman on his return in the same place, who proffered the same money. the fellow accepting of it, the other bid him come in and receive his money. he carried him into a fine spacious castle, payed him his money every penny, and showed him the fairest black horse that ever was seene, and told him that that horse was the earl of desmond, and that he had three shoes alreadye, when he hath the fourthe shoe, which should be very shortlie, then should the earl be as he was before, thus guarded with many armed men conveying him out of the gates. the fellow came home, but never was any castle in that place either before or since" the local variant of

olume, informs us in his memorialls that in the first half of the seventeenth century there was to be found in ireland a celebrated doctor of divinity, in holy orders of the episcopal church, who possessed extreme adroitness in raising the devil-a process that some would have us believe to be commonly practised in ireland at the present day by persons who have no pretensions to a knowledge of the black art! mr. law also gives the modus operandi at full length. a p. 81 servant-girl in the employment of major-general montgomerie at irvine in scotland was accused of having stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes

ISIS UNVEILED

p. 3, g; uid ouio' worlu. 7. da moiumtiiiz: lti kauu jmn. it la mogie, p. 24- ij 3rd ed. digitizecoy google 6 isis unveiled of human blood shed by this chrishan institution, and the number of its human sacrifices, are unparalleled in the annals of paganism. another still more prominent feature in which the clergy surpassed their mastois, the 'heathen' is tarcery. certainly in no pagan temple was black magic, in its real and true sense, more practised than in the vatican. while strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing every manifesta

ered with fiesh-colored silk tights and blue satin french boots with very high red heels! the blonde hair of this 'mother of god' is arranged in the latest fashion, with a voliuninous chignon and curls. as she leans on her son's arm, her face is lovingly turned toward her only-b^otten, whose dress and attitude are equally worthy of admiration. christ wears an evening dress-coat with swallow-tail, black trousers, and low-cut white vest; varnished boots, and white kid ^ves, oeer one of v>kich sparkles a rich diamond ring, worth many thousands we must suppose a precious brazilian jewel. above this body of a modem portuguese dandy is a head with the hair parted in the middle; a sad and solemn face, and eyes whose patient look seems to reflect all the bitterness of this last insult flung at the

apprised of the plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of levi's works "at this mass, celebrated before the image of the demon having under his feet a reversed cross, the sorcerer consecrated two wafers, one black and one white. the white was given to the child, whom they brought clothed as for baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table where some mysteiious lamps were burning. the

o be found in which the priests did not study magic and alchemy. the practice of exorcism 'in imitation of christ' who by the way never used exorcism at all, led the clergy to devote them- 117. hui^ ike supenuitutal, i. p. 483. 118. tiio. wright: narr.qf soreirjf and magie, i, pp.203. 119/ rf, i. p. 219 *g. digitizecoy google 8 isis unveiled selves opoily to' sacred' magic in contradistinction to black art (a which latter crime were accused all those who were neither priests nor monks. the occult knowledge gleaned by the bonum church from the once fat fields of theurgy she sedulously guarded for her own use, and sent to the stake only those practjtioners who 'poached' on her lands of the scieniia sderuiarum, and those whose sins could not be concealed by the friar's frock. the proof of thi

le ones should perish "but whoso shall offend one of these httle ones which believe in me, it leere better for kim that a miusume vxre hanged about his neck and that he were drowned in the depth of the sea" we sincerely hope that the above words have proved no vain threat to these child-burners. did this butchery in the name of their moloch-god prevent these treasure-hunters from resorting to the black art themselves? not in the least; for in no class were such consulters of 'familiar' spirits more numerous than among the clergy during the fifteenth, sixteenth, and seventeenth centuries. true, there were some catholic priests among the victims, but thou^ these were generally accused of having "been 131. soretry and magic 'the burningt at wuraburg' ii. p. 186. digitizecoy google 66 isis unv

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

the wind, by random movements, and thus the chart itself is unstable and may be altered too quickly, even before it can be determined or interpreted. a more modern and practical way is to employ a pad of paper and a good pencil. i suggest a very soft pencil be used or, better still, a contemporary broad-pointed japanese marking pen, and that bright colours such as red or green be used instead of black. my reason for this recommendation is that thick red and green markings are less likely to be confused with some of the dark defects or spots to be found on many papers and being brightly coloured stand out vividly from the background colour and can be counted more easily. the pen or pencil is to be held firmly in the hand while one makes a line of dots quickly and mechanically, from left to

JASMUHEEN THE FOOD OF GODS

and medicine become suspended as a new energy is released throughout the system allowing the system to be free from the need of food, of fluid, of sleep, and even aging. however, this is advanced matrix mechanics for our time, even though it is kindergarten mechanics within the dimensional biofield science operating in other realms. obviously, in the yogi view, there exists a reality of duality, black. white, negative. positive, good. bad etc, and adopting either the yogic or the tantric view is simply a matter of personal reality choice. suffice to say that the fitter we are physically, emotionally and mentally, the easier it is to access the divine nutrition channels. provided we have set the supporting grid energetics in place, attended to our programming and adopted the right attitude

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templar banner: the famous beauseant. fig. 9. fig. 8 is the symbol, or hook, of saturn, the colour of whom, in the heraldic configuration, is sab, sable, or black, divided, party per pale, with the opening light of the first crescent moon of the post-diluvian world* fig. 9 is the same* the shining star as the harbinger in the moon's embrace. meaning the divine post-diluvian remission and reconciliation. thus the sublime mahometan mythic device or cognisance the crescent of the new moon (lying on her back, and the shining star in this display: or rathe

chains, and mastering it. these changes can be wrought in matter, and, as it were, it can be taken in pieces; and all this dissolution of it may be effected without our getting as at the fire-blood of our subject. but fire disjoints, as it were, all the hinges of the house laps out the coherence of it sets ablaze the dense thing, matter makes the dark metals run like waters of light conjures the black devils out of the minerals, and, to our astonishment, shows them much libelled, blinding, angelwhite! by fire we can lay our hand upon the solids, part them, powder them, melt them, fine them, drive them out to more and more delicate and impalpable texture firing their invisible molecules, or imponderables, into cloud, into mist, into gas: out of touch, into hearing; out of hearing, into see

p solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and in all theologies, to which these adjuncts or insignia are referred, and which are symbolised by them, all these monuments, or bodied meanings, testify to the deification of

the one spirit working downwards, and also transcending upwards. from any given point, in height, that the intellect is able to achieve, the same spirit downwards intensifies into manifestation; upwards, dissipates into god! in other words, before any knowledge of god can be formed at all, it must have a shape. god is an abstraction; man is an entity. winged human-headed lion (nineveh sculptures) black sculptured obelisk (british museum. chapter the thirteenth. inquiry as to the possibility of miracle. he definition of a miracle has been exposed to numerous erroneous views. inquirers know not what a miracle is. it is wrong to assume that nature and human nature are alike invariably, and that you can interpret the one by the other. there may be in reality great divergence between the two, t

ol. ii. part i. p. 218. the temple of venus at cyprus was the temple of venus- urania. no woman entered this temple (sale s koran, chap. vii. p. 119; note, p. 149. accordingly, anna commena and glycas (in renald. de mah) say that the mahometans do worship venus. several of the arabian idols were no more than large, rude stones (sale s discourse, p. 20; koran, chap. v. p. 82. the stone at mecca is black. the crypts, the subterranean churches and chambers, the choirs, and the labyrinths, were all intended to enshrine (as it were) and to conceal the central object of worship, or this sacred stone. the pillar of suerio, near forres, in scotland, is an obelisk. these obelisks were all astrological gnomons, or pins, to the imitative stellar mazes, or to the fateful charts in the letter-written s

JESSUP MK THE CASE FOR THE UFO

on of the same book, published in 1955 by bantam books that enmeshed jessup in one of the most bizarre mysteries in ufo history. an annotated reprint of the paperback was laboriously typed out on offset stencils and printed in a very small run by a garland, texas manufacturing company which produced equipment for the military. each page was run through the small office duplicator twice, once with black ink for the regular text of the book, then once again with red ink, the latter reproducing the mysterious annotations by three men, who may have been gypsies, hoaxters, or space people living among men. the spiral bound 8 x 11 volume, containing more that 200 pages, became known as the annotated edition. the reprint quickly became legend. a few civilian ufo enthusiasts claimed to have seen c

hered footnotes were used. it might seem that the underscore in the book was in the form of a code or that if read separately that it would have a meaning of its own. superficial examination has failed to disclose such a code. the underscored text usually refer to the notes by the same man. the distinction between the original book and the handwritten additions to it is made by the use of red and black type. black type indicates the type of the original book. red type indicates any addition made in handwriting by mr. a, mr. b. or jemi to the original. the placement of the notes indicates the paragraph to which they refer, or to their precise position in the book. the page numbers of the original book are denoted in parenthesis. the matter on the page numbered follows the number. the page n

ed by something outside of what we are commonly calling meteorological conditions? 1885: it was reported that a good-sized stone, of clearly artificial form, had fallen at naples, in november. la science pour tous, 5-264: at wolverhampton, england, june, 1860 a violent storm, there fell so many little pebbles that they were cleared away with shovels rept. brit. assoc, 1864. great numbers of small black stones which fell at birmingham, england, in august, 1858 in a storm mon. weath. rev, july, 1888: pebbles of the water-worn variety, not common to the locality, fell at palestine, texas, july 6,1888 am. jour. sci, 1-26-161: many round smooth pebbles fell at kandahar in 1834 mon. weath. rev, may, 1883 "a number of stones of peculiar formation and shapes, unknown in this neighborhood, fell at

ge, louisiana. 62 again we have a familiar pattern: segregation, isolation, clear sky "about two acres of ground" there is an interesting item from the journal of the asiatic society of bengal, 1847. on march 16, 1846, at about the time of the fall of edible substance in asia minor, an olive-gray powder fell at shanghai. under the microscope it was seen to be an aggregation of hairs of two kinds: black ones, and rather thick white ones. they were supposed to be animal fibers, but, when burned, they gave out "the common ammoniacal smell and smoke of burnt hair or feathers" the writer described the phenomenon as a "cloud of 3,800 square miles of fibres, alkali, and sand" according to professor luigi palazzo, head of the italian meteorological bureau, on may 15, 1890, at massagnadi, calabria

an numerals, but is not quite intelligible. their appearance is certainly not indicative of anything within everyday experience. they may have been dropped from space ships. the alphabetical characters resemble our own to a degree, but are not interpretable in any known language. these were found in an ancient grave in the state of georgia. cross is atruscan-lemurian, language is that now called "black tongue" spoken by "gitana" the world over. show this to a brother-gypsy& lord know what the reaction would be if the original were shown. it is a chiefs or nabobs own insignia of clan. he flew to that place but had to walk, later. he died from walking for his muscles were not used to or for such purpose. manner of death indicated by horses head, even tho there were no horses on this land at

K AMBER THE BASICS OF MAGICK

agick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send inf

it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of energies between you and everything else. the universe is reflected within us and we are projected into the universe. this is an important theory behind magick and astrology. magick white and black 'personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypnosis 'active magick' is outer directed magick (as in pk) used to affect someone or thing, or to bring about an event 'passive magick' is to be affected (as in esp) by an outside non-physical cause. everyone possesses some magical (and psychic) potential. some are especially gi

e kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basics of magick get any book for free on: www.abika.com 11 systems may take on the qualities of good and evil. there is so-called white magick or good magick, black magick or evil magick, and gray magick between them. when many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control another's will is, in a sense, black magick too. there are also some

magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control another's will is, in a sense, black magick too. there are also some people on the occult fringe who claim to be, possibly even think they are 'satanists, devil worshipers, or black magicians. these people are most likely charlatans, hoaxters, dablers, or merely misinformed. they may be attracted by the 'art' of black magick, or even by the 'glamor' of doing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'bla

etimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve concent

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

f westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-two paths of wisdom; its inclusion is not explained, nor is the text introduced. from other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short

ew, the torah, was the blueprint for the world because it contains the story of creation. the second is that pythagoras found that the harmony of music lays in the ratio of the whole numbers less than four. among the ratios, 3/2 is the ratio of the perfect fifth, the most concordant sound in music. the third is the very strange statement of the jewish sages who said that the torah is written with black fire on white fire. this statement is interpreted to mean that the torah contains both open and secret knowledge. the actual scroll of the torah is written in straight lines of black ink letters separated by white spaces, the parchment, itself. the black letters are clearly visible, so the black is the open knowledge, while the while spaces show nothing and represent the hidden wisdom* on-li

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

. widespread ways of writing emoon f in cuneiform: d30, den.zu and mulgal. all these were read alike: sin. the sun the sun, sumerian utu and akkadian .ama, stays in texts always on the second place, he is the eldest son of the moongod, and brother of i.tar. in akkad, the astral goddess aya was considered to be the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popul

eus or a meteor. another widespread designation of jupiter mul.ul.pa.e3.(a) elord of the bright dawn f (meaning jupiter in the east) shows a possibility to classify the names of jupiter by its place on the firmament. it may appear that mulsag.me.gar means ejupiter in culmination f while mulud.al.tar means ejupiter in the west f. d.ulpae refers to the god .ulpae (also .ulpa fe) ebrilliant youth f (black& green 1998: 173) or elord of the shining dawn f. in the sumerian period he belonged among smaller underworld gods (dealing also with war and wild beasts, changing later into a vizier of marduk (the title sukkal has been also translated as eherald f or elieutenant f. in any case, connection with jupiter seems to originate from earlier times (brown 2000: 65. figure 8. the most popular ways of

KETAB E SIYAH

t before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution before satan brings his own false accusation, spoken through lips black with deceit. we must open our father's eyes to this most terrible crime before it is complete and he and we are ruined by it" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they

ael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more "what crime" he inquired "what charge are we to bring before the king most high against our perfidious brother whose heart is so black, stinking of corruption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and

ve it, that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle

my brethren, i love best, would be my second in that worthy dream, ruling half of all creation. a fit gift for me to bestow upon you, indeed' 29 well dismayed at my brother's words was i, then perceiving what treachery was plotted by the base and criminal serpent, satan. i turned away my tearful eyes from the sight of such treacherous intent, my heart trembling with sorrow and my liver seized by black horror. weeping, i spoke these words to my false brother 'o my brother, satanael, most beloved, what are you saying? what are you thinking? i beg of you, lay down this evil ambition and contemplate no further treachery against our most mighty and perfect father. purge yourself of this terrible jealousy, else you shall surely bring only ruin to our proud race and kingdom. satanael, i beg you

stand in opposition to the lord of infinitude. heed me, my best loved son. i beg you heed my plea to you and bring not my hand against the one that i cherish above all others" hearing these words of my father, he whom i once loved above life and served with my every fibre, my heart was filled with burning ire that seared all love that once i cherished, for him, my king and father, into the ash of black contempt. with eyes of chill adamant, i regarded him and my brothers, sickened to the nucleus of my being by the unworthy speeches of those hypocrites, seeking to win their base goals by a terrible betrayal that, i vowed with an oath, silent and powerful, they should ever rue until their fall. moved by anger, i spoke with a new voice, strengthened by fresh purpose and made terrible by wrath

KNOWLEDGE LECTURE ONE

of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabb

KNOWLEDGE LECTURE TWO

s% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders

ale power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the 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 wi

ing 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 of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavo

LAITMAN M BASIC CONCEPTS IN KABBALAH

e world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after it traverses the worlds and sefirot as if th

ight in the world atzilut is defined as white. the properties of other worlds differ from the properties of the light; hence, each of them affects it depending on its spiritual closeness to the light. if we compare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. the world atzilut (sefirat hochma) is the white background of the book, thus we are unable to conceive it. however, bina (the world beria, tifferet (yetzira, and malchut (assiya) that respectively correspond to red, green, and black, provide us with information based. f r o m t h e p r e f a c e t o t h e z o h a r 57 on their combinations, interactions, and r

essed in matter! thus, we see that of the four kinds of attainment of an object, its essence is totally imperceptible, and its abstract form is attained incorrectly. only matter and its form, when analyzed in conjunction with matter, yield true and sufficient data about the researched object. in the spiritual worlds bya every object is attained only in its matter and form. colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefirat hochma const

LAITMAN M FROM CHAOS TO HARMONY

is stimulus, which is really a sharp stick that asses are poked with so they will walk more quickly! it would seem that to experience the state of equilibrium with nature, which is the best state that exists, we need to first experience its opposite state, the worst state that exists. this is so because we perceive things through 90 from chaos to harmony two opposites: light compared to darkness, black compared to white, bitter compared to sweet, and so on. however, there are two possible ways to experience the bad state. the first is to actually be in it, and the second is to picture it in our minds. this is why we were created as emotional and intelligent beings. we can picture the terrible meaning of total imbalance between us and nature without experiencing it physically, as it is writ

e person would think that. the people of israel is no better than other nations, but it does possess a unique role in nature s plan. humanity is like a single body, where each of the organs has its own function. kabbalists allegorically say that in the beginning, the correction method was offered to every nation, since the purpose of creation lies on the shoulders of the whole human race, whether black, white, or yellow (baal hasulam, the bond. however, when the torah was given, none of the nations were ready to receive it; clearly, humanity did not need it yet. for this reason, the method was given to the people of israel to function as israel s role 169 a transit for the method that would ultimately be realized by all of humanity. the people of israel are different from all other nations

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

sm, and the more effort we make to improve ourselves and to study, the more we grow to understand our own characteristics. with each attempt, with each passing day, with each turn, we will become more and more disillusioned with our own abilities to achieve anything. the more we despair in our attempts, the greater grow our grievances toward the creator- 71- we then demand to be taken out of that black abyss, that dungeon of physical desire in which we find ourselves. in this manner, events progress until, having exhausted our own potential, and having done everything that is in our own power, we recognize that we are unable to help ourselves. we must turn to the creator, who places these obstacles in our path to compel us to turn to him for help and to arouse in us a desire to establish a

e the creator helps us by imparting to us his own nature, our bodies will themselves want to function in the spiritual realm. this condition is called "the return (teshuvah. the transformation of our egoistic essence into an altruistic essence happens as follows: in his wisdom, the creator generated a desire for self-gratification and implanted it in human beings. this desire represents egoism, a black point in one s essence. it is black as a result of the contraction of light (tzimtzum, which took place when the light of the creator departed from it. the correction of the egoistic essence takes place with the aid of a screen (masach, which transforms egoism into altruism. we are incapable of understanding how such a miraculous transformation can take place until we experience it ourselves

we are weaker and lowly, and this process continues. transforming egoism to altruism one who wants to experience the true taste of life must pay special attention to the spiritual point found in one s heart. everyone has a point in the heart. however, it does not generally show signs of life and does not illuminate, and because of this, we are not aware of it. in such a situation it is called a "black point" this point is a seed of a soul. the characteristic of this point is altruistic, because it is a seed of the future vessel of the soul and its light, a portion of the creator. however, in its initial state it is hidden from us, since we do not appreciate it, and for this reason this state is called "galut (exile) of the shechina (the divine presence. such a state of the soul is called

r true nature- 429- desires, the creator gives us pleasures from his light. if darkness descends on us, and we do not feel any joy in the work of attaining the spiritual nor the ability to feel a special relation with the creator and to feel fear and love for him, then we have but one alternative: the crying of the soul. we must pray to the creator so that he should have pity on us and remove the black cloud that darkens all of our feelings and thoughts, concealing the creator from our hearts and eyes. this is because the cry of the soul is the most powerful prayer. when nothing can help, when we are convinced that all our efforts, knowledge, experience, physical acts and endeavors are inadequate to help us enter the upper spiritual realm; when with our entire being we feel that we have ex

it by arguing that if we were to find a teacher, it would be convenient to attend classes there. prior to that day i had visited bnei brak only two or three times, in my search for kabbalah books. that evening in bnei brak was just as cold, windy, and rainy. reaching the intersection of rabbi akiva and hazon- ish streets, i opened the window and yelled to a man across the street, dressed in long black attire "could you tell me where they study kabbalah around here" for people who are not familiar with the atmosphere and the society of the religious quarter, i must explain that my question sounded strange, to say the least. kabbalah was not taught in any of the institutions of learning or yeshivas. rarely would anyone have the boldness to declare that one had an interest in kabbalah. but t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

to receive. we mark these stages with four hebrew letters: the tip of the yod, then yod, hey, vav, hey. and for short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primordial desire. the shape of the letter yod is like a point with a prickle at its head and a tail at its end. it symbolizes pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 50 the creation of the new matter previously nonexistent the will to receive. this stage is called hochma. once the letter yod evolves, the w

LAITMAN M THE KABBALAH EXPERIENCE

r light. this will give one the power to be redelivered, enter the upper world, and experience the reality of the sensation of the creator. then, the person will receive the very first screen, and behave in such as way as to please the creator, as opposed to receiving for self alone. q: why is the creator called existence from absence? a: in the beginning of creation, malchut is called a point, a black point over the face of the white light. after that, it spreads and covers the whole of the white light and corrects itself in such a way that it shines like that light, along with it. that malchut is called existence from absence, because the will to receive pleasure did not exist prior to creation, and hence was not felt. when we begin to feel that our whole nature is actually a desire to d

LAITMAN M THE PATH OF KABBALAH

y, maintains that everything perceived by our senses is only valid regarding ourselves. but our picture of the world is relative because the pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 313 concepts of time and space do not exist, as they, too, are relative. if these terms were not already within us, we would perceive them differently. we might say that man is like the black box in a plane. it is a closed system. we only perceive what reaches this box, what we feel and sense. we call this combination of sensations our world, or this world, or simply, the world. we cannot perceive anything that might or might not exist outside our borders, outside this box. we cannot even imagine that there is anything outside it (meaning outside our senses. q: but is there relia

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ration. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the

the genius of our order. the proper form of a masonic altar is that of a cube, about three feet high, with four horns, one at each corner, and having spread open upon it the holy bible, square, and compasses, while around it are placed in a triangular form and proper position the three lesser lights. 111. fig. 2 is taken from the same source. the stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custom of having the three candles beside the seats of the three principal officers, but they are still in the same relative positions. in this, as in other matters, there is no orthodoxy in masonry. 112. the symbol upon the eastern side of the altar is a circle bounded on the north and the

ts, the furniture and the jewels. the ornaments are the mosaic pavement, symbolizing spirit and matter; the blazing star, ever reminding us of the presence of god in his universe, and the indented border, the guardian wall. h 200. the mosaic pavement 201. the three ornaments all belong to the middle of the lodge. the mosaic pavement is the beautiful floor, which is composed of squares alternately black and white, and is explained in the craft ritual as the diversity of objects which decorate and ornament creation, the animate as well as the inanimate parts thereof. its alternate squares, however, symbolize not only the mingling of living and material things in the world, but even more the intermingling of spirit and matter, or life and matter, everywhere. the double triangles interlaced in

rate, gathering round them as they come veils of matter from each, until finally this lowest level of complete materialization is reached, where the great struggle for supremacy between the inner and the outer man, between the spirit and the flesh, between the real self and the unreal selves in veils built round it, has to be fought out on the chequer-work floor of our present existence among the black and white opposites of good and evil, light and dark-ness, prosperity and adversity; and he can watch the upward return of those who conquer in the strife and, attaining their regeneration and casting off or transmuting the gworldly possessions h acquired during their descent, ascend to their source, pure and unpolluted from the stains of this imperfect world(*op. cit. pp. 64-66) 280. on the

, 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. few need anything further than the splendid revelation of the indwelling love of god which they receive in the eighteenth degree. but there are those who feel that there is yet more to learn of the nature of god, who eagerly wish to understand the meaning of evil and suffering, and its relation to the divine plan; for them black masonry exists- the teaching and progress comprise

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

f horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects

els. 165. the higher degrees of the ancient and accepted scottish rite of our modern days (which were established perhaps as late as the eighteenth century, when the rite of perfection or of heredom was formed) reflect to some extent these more advanced lines of progress which existed in egypt. we may therefore in the following brief account of them classify them as they are expressed in our red, black and white freemasonry. 166. red masonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part members of the three grand lodges, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost

itable priest, able to call down and pour forth the divine love for the helping of the world. a higher degree of this same most wonderful power enabled the bro. to confer this expansion of consciousness and transmit these splendid links to others; and it is this power which is reserved in our modern sovereign chapters to the m.ws. and those who have passed the chair in the rose-croix degree. 173. black masonry in the mysteries 174. few indeed of our egyptian brn. appear to have passed beyond the rose-croix, for only the few needed anything further than the splendid revelation of the indwelling love of god which they received in what we call the eighteenth degree. but for those few who felt that there was yet more to learn of the nature of god, and who eagerly wished to understand the meani

passed beyond the rose-croix, for only the few needed anything further than the splendid revelation of the indwelling love of god which they received in what we call the eighteenth degree. but for those few who felt that there was yet more to learn of the nature of god, and who eagerly wished to understand the meaning of evil and suffering and its relation to the divine plan, the prototype of our black masonry existed, the teaching and progress comprised in our degrees from the nineteenth to the thirtieth. this section of the mysteries was especially concerned with the working out of karma in its different aspects, studied as a law of retribution, from one point of view dark and terrible. this is the inner kernel of truth lying behind the vengeance-elements in the degree of knight k.h. the

the ancient instruction corresponding to this group of degrees it was taught that whatsoever a man sowed, that also must he reap, and that if he sowed evil the result would be suffering to himself. the karma of nations and races was also studied, and the inner working of the law upon the different planes was investigated by the inner sight, and shown to the student. the whole of what we now call black masonry led up to an explanation of karma as divine justice, this having been preserved for us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karm

LEMEGETON

sians none might reign unless he was skillfull in this great art. this noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of s

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

ar clesser absorbing ritual of the pentagram of set by ozzion (xxxivaes) 1) visualize your shadow as it extends out from your feet by the candle source. concentrate and see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of possibilities shooting out in all directions. connecting with all that surrounds you. point at it with your magickal dagger (or use your index finger) and then bring it down touching it to your psychic eye. fell it ooze into you, saturating your vessel with chaotic ebon. say "i am thee" 3) bring the blade down to your pelvis. men- point the blade ou

eat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe. feel them pouring in, causing a static electrical charge in the air. 2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me. azazel" 3) visualize a man with the head of a cat vaporizing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are decei

jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosophy. one question in particular, i found somewhat amusing was that of "do you follow a genuine [my italics] satanic tradition" this is a good starting point for discussion

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

y rogers restaurant ad in the early 1990s, a fellow who had recently died in an automobile crash comes before what appears to be a kind of review board. the backdrop for the scene is a pair of escalators, one going down and one going up. asking if they cook anything in the celestial realm, an angel interjects that he must be thinking of the other place. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery makes for a humorous ad. playing on the theme that everyone s punishment in hell is unique to the individual

colf, or morolf) is held responsible for creating carousels, music, dancing, and drama. see also demons; judaism for further reading: godwin,malcolm. angels: an endangered species. new york: simon and schuster, 1990. ronner, john. know your angels. murfreesboro, tn: mamre, 1993. astaroth astaroth is mentioned in a variety of sources, often without much detail. in arthur edward waite s the book of black magic and of pacts it is declared that, before he fell from heaven, astaroth was a prince of the order of thrones. in lewis spence s an encyclopedia of occultism, it is argued that astaroth belonged to the order of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, wh

sked message on a judas priest album had subliminally urged them to do it. the case went to trial in 1990. after the judge blocked the testimony of a variety of self-proclaimed satanic experts, the trial devolved into technical argument between competing psychologists. the judge eventually decided in favor of judas priest and their record label. a similar case was brought against ozzy osbourne of black sabbath fame in 1991 with similar results. see also heavy metal music for further reading: aranza, jacob. backward masking unmasked: backward satanic messages of satan exposed. shreveport, la: huntington house, 1983. baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. richardson, james t. satanism in the courts: from murder to heavy metal. in james t. r

tanic bible. the concept is the same, but the actual art is not. the first version of the goat-faced pentagram surrounded by two circles with leviathan written between them appeared in and on the cover of maurice bessy s a pictorial history of magic and the supernatural (1964. nowhere in this book, however, is this graphic referred to as the sigil of baphomet.during his years of research into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental

e decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church s detractors. in its early days, the church of satan used the version seen on the cover of the bessy book on its membership cards and stationery as well as on the medallions that were created both by hand a

LIBER HAD

finite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx. i" 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is in that of her children, and her joy to see their joy, who sayeth: i love you! i yearn to you. pale or purple, veiled or

LIBER 141

inappropriate to allude to a method of vampirism commonly practised. the vampire selects the victim, stout and vigorous as may be, and, with the magical intention of transferring all that strength to himself, exhausts the quarry by a suitable use of the body, most usually the mouth, without himself entering in any other way into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held

LIBER 777

ntative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azu

table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue si

deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black b

blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] p

er, laural, heliotrop[[nut, galangal] 31 lion (cherub of b) red poppy, hibiscus, nettle[[all scarlet flowers] 32 crocodile ash, cypress, hellebore, yew, nightshade[[elm] 32 bis bull (cherub of e) oak, ivy[[cereals] 31 bis sphinx (if sworded and crowned) almond in flower table of correspondences 12 xl* precious stones. xli. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla

LIBER AASH

quote from something, but i have not so far managed to identify it. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 29.06.20teliber a fash vel capricorni pnevmatici svb figvra ccclxx v a a publication in class a 1 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7

LIBER ALEPH

omen (old and without man) to cause events, although they create nothing. it is this straitness of the channel which giveth force to the stream. beware, o my son, lest thou cling overmuch to this mode of magick; for it is lesser than that other, and if thou neglect that other, then is thy danger fearful and imminent, for it is the edge of the abyss of choronzon, where are the lonely towers of the black brothers. also the formulation of the object in the eagle is by a species of intoxication, so that his nature is of dream or delirium, and thus there may be illusion. for this cause i deem it not wholly unwise if thou use this way of magick chiefly as a cordial; that is for the fortifying of thine own nature. t the book of wisdom or folly 93 gc de medicinis secundum quattuor elementa (of med

them how their bias toward their desires reacteth in the end against themselves, and hindereth them in he execution of their wills. nevertheless, as thou well knowest, the best mode is the creation of an intelligible image by virtue of the mass of the holy ghost, declaring the true will unto thee in terms of thy qabalah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity) f the black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice give

e therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon even him whose knowledge and conversation they have attained. yet, o my son, they have much help of our order in this on, because the general formula is love, so that their habit itself urges them to the bed of our lady babalon. know then the black brothers by this true sign of their initiation of iniquity, that that they resist change, restrict and deny love, fear death. percutiantur. o the book of wisdom or folly 105 da de virtute chirurgica (of the value of surgery) now that the cult of the slave-gods is a device of those black brothers. all that stagnateth is thereof, and thence cometh not stability, but putrefaction. endure not th

(of the value of surgery) now that the cult of the slave-gods is a device of those black brothers. all that stagnateth is thereof, and thence cometh not stability, but putrefaction. endure not thou the static standards either in thought or in action. resist not even the change that is the rottenness of choronzon, but rather speed it, so that the elements may combine by love under will. since the black brothers and their cults set hemselves against change, do thou break them asunder. yea, though of bad come worse, continue in that way; for it is as if thou didst open an abscess, the first effect being noisome exceedingly, but the last cleanness. heed not then, whoso crieth anarchy, and immorality, and heresy against thee, and feareth to destroy abuse lest worse things come of it. for he wi

onfusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon. n liber aleph vel cxi 140 ei rhapsodia de domina nostra (rhapsody on our lady) lessed be she, ay, blessed unto the ages be our lady babalon, that plieth her scourge upon me, to mega qhrion

LIBER ARARITA

d! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a confusion. i saw thee in these. 2. i saw the darkeners of wisdom, like black apes chattering vile nonsense. i saw thee in these. 3. i saw the devouring mothers of hell, that eat up their children.o ye that are without understanding! i saw thee in these. 4. i saw the merciless and unmajestic like harpies, tearing their foul food. i saw thee in these. 5. i saw the burning ones, giants like volcanoes belching out the black vomit of fire and smoke in their fury. i saw th

s upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 liber dcccxiii vel ararita 10. i saw the woman. o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a man. i saw thee even in her. 11. for mine was the keyword to the closed palace 418 and mine the reins of the chariot of the sphinxes, black and white. but i was not deceived by anything of all these things. 12. for i expand

LIBER ARCANORUM

adit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typh

LIBER CCC KHABS AM PEKHT

uch as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is in the word secret and not only in the english. compare ccxx iii:47, 73. the secret is still a secret to us. and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand. i.e. explain the text .lest there be folly. as it says above, ccxx i:36. and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly. 1 [the equinox of the gods was declared to be the book demanded by this verse. t.s] liber cc

LIBER CCCXXXV ADONIS

is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o p

a mad girl.s glance adonis is this soul fs inheritance. all else is madness. esarhaddon. mad! mad! mad! mad! mad! why say you this? who are you? sad? glad? bad? bad! bad! speak, speak! bleak peak of mystery? weak cheek of modesty? psyche. oh, pardon me! i did not mean to move you thus. esarhaddon. i am stirred too easily. you used a shameful word! psyche. accept my sorrow. i am all alone in this black night. my heart is stone, my limbs are lead, mine eyes accurst, my throat a hell of thirst. liber cccxxxv 10 my husband.they suppose him dead. they made me wear these weeds. could i in my heart credit half they said, not these funereal robes should wrap me round, but the white cerements of a corpse, and high upon a pyre of sandal and ebony, should dare through flame the inequitable profound!

ee you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber and mop about him. skew! spew! ugh! hu! mow! now! mow! they go.cannot you hearthem? what? have you courage to go near them? psyche. nothing is there. esarhaddon. oh, but he has the head of a boar, the black boar night! al

king, the king, the king of terrors. see me grovelling! yah! ha! liber cccxxxv 12 psyche. there fs nothing there. are you a man to craze at naught? esarhaddon. immitigable ban! immitigable, pitiful, profound. ban, can, fan, ran, and pan is underground, round, bound, sound.oh have pity. who art thou whose coming thus unmans me? not till now saw i, or felt i, or heard i, the king so mumbling near; black blood fs on everything. boo! scow! be off! out! vanish! fly! begone! out! off! out! off! i fm king of babylon. oh no! thy pardon. spare me .tis as a slip o. th. lip. now flip! rip! bawdy harlot, skip [he threatens her. she trembles, but holds her ground. strip, yes, i fll strip you naked, strip your flesh in strips with my lips, gnaw your bones like a dog. off, sow! off, grumpet! strumpet! s

you to come and make this havoc in the home? can you not see what wreck your tempest makes? begone! i have a fiery flight of snakes to lash you hence! psyche. it may be mine fs the right. it may be you are nothing in my sight. it may be i have found my lord at last; and you.his concubine? may be out-cast. astarte. this is the sure thing, that i chase thee. slaves! hither your whips! that are more black with blood of such as this thing than your skins with kisses of your sun fs frenzy [the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in li

LIBER CCXLII AHA

h. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, ou

en. eschew that supreme blasphemy, my son, liber ccxlii 8 remembering that god is one. olympas. god is a thought! marysas. the .thought. of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane is the condition of success; even as earth lies black to gain spring fs green and autumn fs fruitfulness. olympas. i dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped b

ice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mou

but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas

o memory possible of that unfathomable hell. aha! 19 even the shadows that arise are things too dreadful to recount! there fs no such doom in destiny fs harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to thee! this is the end of all our pain, the dissolution of the brain! for lo! in this no mortar sticks; down come the house.a hail of bricks! the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. eac

LIBER CHANOKH

rying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric circles (the 30 thyrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv- vii) which are attributed to the elements. there is also a .black cross (or .central tablet. according to the arrangement shewn.compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6

calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the .black-cross. to their own names. the symbolic representation of the universe 6 the four great watch-towers and the black cross within general view9 plate iii r z i l a f a y t l p a e t a o a d v p t d n i m a r d z a i d p a l a m a a l c o o r o m e b b c z o n s a r o y a u b x t o g c o n z i n l g m t o i t t x o p a c o c a n h o d d i a l a a o c s i g a s o m r b z n h r p a t a x i o v s

lxxxiv 7 the great watch-tower of the east, attributed to air. plate iv. the symbolic representation of the universe 8 the great watch-tower of the west, attributed to water. plate v. liber lxxxiv 9 the great watch-tower of the north, attributed to earth. plate vi. the symbolic representation of the universe 10 the great watch-tower of the south, attributed to fire. plate vii. liber lxxxiv 11 the black cross, or table of union. attributed to spirit. plate viii. the symbolic representation of the universe 12 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels. ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, using the two let

the universe 12 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels. ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left si

as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black 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. the symbolic representation of the universe 14 iv follows plate ix, the alphabet in which all this is writ

LIBER CLXV A MASTER OF THE TEMPLE

han i expected. i remembered things connected with early childhood quite accurately, but of course not with full connections. then something occurred that i really did not expect, and only later trials will prove if it was an illusion or not. having tried hard to pierce the blank, back of all, i had a sudden clear sensation of lying on a bed with people around, and in particular an elderly man in black velvet and knee breeches, whom i at once felt was my tutor, leaning over me. the ideas that came with this were that i was quite young, and had some disease like consumption, that the family was wealthy, and the house a country residence. these impressions were very real and quite unexpected, but as i used to have a dread of consumption, and still young, and meditation took place lying down

ly. liber clxv 161 [sounds rather good. o.m] july 7. note. this afternoon, while reclining in an easy chair, nearly fell asleep; instead, however, i concentrated for some while. on being asked by r. to go and do some little thing for her, i put hands over eyes before rising, and saw a light so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good. o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristi

fore part, which was high and covered by a sort of hood. presently, it struck me that the man was not living but dead. death. we then drifted in a mist, and all became blank for a while; the memory of boat, man and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a lo

LIBER COLLEGII SANCTI

of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affi

h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in t

been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the

LIBER CORDIS CINCTI SERPENTE

of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf fs ban

t the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the night watch one shall steal close, and grip thee with th

pher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and pl

that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he i

identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. 63. they that ever desired thee shall obtain thee, even at the end of their d

LIBER CXCVII STORY OF SIR PALAMEDES

pouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. liber cxcvii 6 and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that

buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their h

the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight str

ling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground. ah! but dawn fs dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many

gs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive

LIBER DCCCLX JOHN ST

r most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one fs guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in l

rother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am.as often before.in the state described by paul (not my masseur; the other paul) in his epistle to the romans, cap. vii. v. 19.1 i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the m.l.dh.ra-cakra; for the whole su.umn. seems dead. this at the risk of being labelled a black magician .by clergymen, christian scientists, and the .self-reliant. classes in general. 2.15. arrived (partly by cab) at the place.2 certain curious phenomena which i have noticed at odd times.e.g, on thursday night.but did not think proper to record must be investigated. it seems quite certain that meditationpractices profoundly affect the sexual process: how and why i do not yet certainly

sm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his thro

s worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading.naturally enough.to no result. it just strikes me.it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis.natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild john st. john 27 cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 7.50 .tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and

that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation

LIBER DCCCXI ENERGIZED ENTHUSIASM

acts from this exercise. i would suggest a very small and very brilliant light on the floor in the middle of the room. such a room is best floored with mosaic marble; an ordinary freemason fs lodge carpet is not a bad thing.1 the eyes, if they see anything at all, see then only the rhythmical or mechanical squares leading in perspective to the simple unwinking light. 1 [the design is a pattern of black and white squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by so

LIBER DCLXXI VEL PYRAMIDOS

arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wai

LIBER E

ompelled to breathe out jerkily or rapidly. 8. strive after depth, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. v dharana.control of thought 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects; e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects, e.g, a piston rising and falling while a pendulum is swinging. the r

LIBER HAD

infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx. i. 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is that of her children, and her joy to see their joy, who sayeth i love you! i yearn to you! pale or purple, veiled or vol

LIBER HHH

rawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body fall supine with arms outstretched. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two-and-twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping there

LIBER LIBERI VEL LAPIDIS LAZULI

w are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to

in, and sit in thine heart, as cubby and cosy as may be. 9. thou shelterest me, that i hear not the trumpeting of that world-elephant. 10. thou art not worth an obol in the agora; yet thou art not to be bought at the ransom of the whole universe. 11. thou art like a beautiful nubian slave leaning her naked purple against the green pillars of marble that are above the bath. 12. wine jets from her black nipples. svb figvra vii 7 13. i drank wine awhile agone in the house of pertinax. the cup-boy favoured me, and gave me of the right sweet chian. 14. there was a doric boy, skilled in feats of strength, an athlete. the full moon fled away angrily down the wrack. ah! but we laughed. 15. i was pernicious drunk, o my god! yet pertinax brought me to the bridal. 16. i have a crown of thorns for al

liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the

riest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three w

st of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more reason together; let us enjoy! let us be ourselves, silent, unique, apart. 35. o lonely woods of the world! in what recesses will ye hide our love? 36

LIBER LVII

ious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. 32 liber lviii section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think .binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc. in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh .he. a title of kether

LIBER LXVII THE SWORD OF SONG

germans term it. we stop him short; he readjusts his glasses, turns to his folio..twill eclipse all precedent, reveal god.s nature, every dent a blessed dent! the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists.and we.ll see. i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case .where a dose of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales. seems no more god, but mere napoleon

one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed. all in christ.s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 660 666 670 675 680 685 690 695 700 poem does not treat of pal- ontology: nor of poet.s youth: nor of christian infamies. poet forced to m

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

, the fool, and the wrong .un! it.s fun when you say .a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us achilles could never catch up with that tortoise. no flyer, but very .who.s griffiths* no jackpot! i straddle the blind, age! at hymns i.m a moral; in sankey, your kettle may call me a black pot. here.s diamond for coke, and pink pearl for pale coral. though his mills may grind slowly.what says the old hymn?33 tune, limerick! author? my memory.s dim. the corn said .you sluggard. the mill .you may tug hard (or lug hard, or plug hard; i forgot the exact rhyme; that.s a fact .if i want to grind slowly i shall. a quainter old fable one rarely is able to drag from its haunt in the.sm

ine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people.s. that affecta-tion in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands

LIBER LXXVIII

hey form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with fla

ecliptic. e of e princess and empress of the gnomes. throne of the ace of pentacles. a description of the cards of the taro 23 eyes grey or hazel blue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged

d, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram winged child fs head winged angel fs head medusa fs head winged stag fs head winged goat fs head winged bull fs head winged ram fs head cards king queen prince princess king queen prince princess king queen prince princess king queen prince princess herein are resu

LIBER MMCMXI NOTE ON GENESIS

n the creation of the supernal truth. now let us take the first and last letters of the verse and .cast into the midst thereof the fire of the sun..i.e, w (6 .the seal of creation .and we have wb, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune a m u, or word of power or of seb, the bird of life, whose will was heard in the night of time. the total numeric value of the verse is fntd= 4459, of which the key is 22, the number of the paths from a to t; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word o

LIBER NU

of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a place in the deser

LIBER SAMEKH

ed in the vision of the eighth at h y r f o r t h e attainment of the knowledge and conversation of the holy guardian angel a a publication in class d 41 and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive

ols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of

LIBER SEPTEM REGUM SANCTORUM

r admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith:

the way of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: peace& plenty& contentment& good health& length of days. all these host thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall put ice against thy heart; he shall constrict thy whole being; he shall bring thee to sorrow& poverty& premature old age if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass th

ome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the second throne) jupiter welcome, welcome, welcome, for thou art chosen, o thou that host aspired to the brotherbood immortal. aspiration is strength& i give thee of my bounty: authority& the respect of men& distinction& praise& veneration. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall cast thee down& thou shalt be despised of all men& thy power shall be broken if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars wel

essings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: courage& energy& force; conquest& domimon. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall bum thee as with fire& all that thou hast shalt thou lose. and in thy battles shalt thou be overcome& thou shalt be broken& ground into dust if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to

ne) 5 name or probationer motto of candidate. 3 sun welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: fame& jollity& a life fair& open; glory& harmony shall be thy servants& victory shall wait upon thee as an handmaid. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall drive thee from the life of men, so that thou hidest in dens& caverns from the light& thy name shall be lost& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my

LIBER STELLAE RUBEAE

word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi

monies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood

LIBER THISHARB

otions. therefore on giving them up, one has no standard of control of thought or action; and, until the truth is born, one can move only by virtue of one fs momentum. it is jumping off [note added in mtp publication of liber 913] 2 liber bracyt vel via memoria 4. it is even said that in certain circumstances it is possible to fall altogether from the tree of life, and to attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so th

LIBER TRIGRAMMATON

he enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4

LIBER TZADDI

004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal; i will spread a feast before you in the house of happiness. 6. i am not come to rebuke you, or to enslave you. 7. i bid you not turn f

eek to enslave you. 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer sta

LIBER V VEL REGULI

session; it dares not declare what must follow its deed in shattering the monarch morality into scraps of crumbling conglomerate of climatic, tribal, and person prejudices, corrupted yet more by the action of crafty ambition, insane impulse, ignorant arrogance, superstitious hysteria, fear fashioning falsehoods on the stone that it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and bl

LIBER VII

rowley.s example a0 is an underestimate) 14 chaldaan oracles, paraphrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &odvv' and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive o

LIBER XCV THE WAKE WORLD

se it is the most beautiful palace that ever was. on the sunset side were all the baths, and the bedrooms were in front of us as we were. the baths were all of pale olive-coloured marble, and the bedrooms had lemon-coloured everything. then there were the kitchens on the sunrise side, and they were russet, like dead leaves are in autumn in one.s dreams. the place we had come through was perfectly black everything, and only used for offices and such things. there were the most horrid things everywhere about; black beetles and cockroaches and goodness knows what; but they can.t hurt when the fairy prince is there. i think a little girl would be eaten though if she went in there alone. then he said .come on! this is only the servants. hall, nearly everybody stays there all their lives. and i

erybody to be quiet and not make a noise. so we came at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like one can.t say what; it was all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum y

odies and marshes; and he cooked them splendidly, and we all enjoyed it immensely. then there was a tame goat with a gold collar, that went about laughing with every one; and he was all shaved in patches like a poodle. we kissed him and petted him, and it was lovely. you must remember that i never let go of my fairy prince for a single instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. she had a red lion and a white eagle, that she had via o v. oculus via s v. sustentaculum lib

65 l.v.x= lxv the wake world 17 part iv. now i shall tell you about the chariot race in the first passage. the chariot is all carved out of pure, clear amber, so that electric sparks fly about as the furs rub it. the whole cushions and rugs are all beautiful soft ermine fur. there is a canopy of bright blue with stars (like the sky in the dream world, and the chariot is drawn by two sphinxes, one black and one white. the charioteer is a most curious person; he is a great big crab in the most lovely glittering armour, and he can just drive! his name in the mysterious name i told you about with eleven letters in it, but be call him jehu for short, because he.s only nineteen years old. it.s important to know though because this journey is the most difficult of all, and without the chariot one

n.t even know how awful it is. you would turn back if you could only stop falling; but luckily you can.t. so you fall and fall faster and faster; and i can.t tell you any more. the third house is called the house of sorrow. they gave me new clothes of the queerest kind, because one never thinks of them as one.s own clothes, but only as clothes. it is a house of utmost darkness. there is a pool of black solemn water in the shining obsidian, and one is like a vast veiled figure of wonderful beauty brooding over the sea; and by and by the pains come upon one. i can.t tell you anything about the pains. only they are different from any other pains, because they start from inside you, from a deeper, truer kind of you than you ever knew. by and by you see a tremendous blaze of a new sun in the si

LIBER XV CHYMICAL JOUSTING OF PERARDUA

herein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single blossom that hath seven petals.one would have thought them stars; for though they were not of a verity in themselves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and thes

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

the sources are rather meager. during the reign of harald (870.930) serious emigration began over the sea to the islands to the west: the orkneys, the shetlands, the faroes, and iceland. this push was finally to reach greenland and north america, and it was paralleled by extensive travel from sweden to the east, to finland and russia, down the great russian river systems to constantinople and the black sea. according to the icelandic sources, powerful chieftains fled western norway and settled in iceland in order to avoid the tyranny of harald fairhair. there may introduction 5 be some truth in this, and even if norway was hardly the only source of immigration into iceland, it remained the country most connected to iceland and the kingdom into which iceland was finally folded in 1262.1264

ll has a bull named prophet slaughtered. thorhall then decrees that none should leave the house at night, but when there are three mighty knocks on the 96 norse mythology figures found all over scandinavia are believed to represent valkyries or disir (the art archive/historiska museet stockholm/dagli orti) door, sidu-hall fs son thidrandi opens it and goes outside. he is attacked by nine women in black riding from the north, while nine women in white ride from the south. thorhall later guesses that there will be a change of religion for the better. the women were fylgjur (fetches) of sidu-hall fs family. the nine women in black were disir who wanted their share before being forever parted from the family, while the nine in white were disir who arrived too late to help. many interpretations

fairer than the sun in appearance, but the dark-elves are blacker than pitch. h a few lines later, snorri has har tell gylfi/gangleri that there are three heavens, the highest of which the light-elves alone inhabit. insofar as they live in the earth, the dark-elves would appear to be similar, or more likely identical to, the dwarfs. twice snorri says the dwarfs live in svartalfaheim (world-of-the-black-elves, and whether he intended a distinction between the dark-elves and black-elves is unknown, as in fact is any distinction among the elves outside of snorri. the relative lack of information about the elves in the mythology is made more tantalizing by the references retained in medieval icelandic tradition to the alfablot. in recent scandinavian folklore elves are important as supernatura

erbs gto loose oneself from loeding h and gto break out of dromi; h neither, however, has left any other trace. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mountain roots and bear sinews and fish breath and bird spittle. on the island lyngvi (heathery) in the lake amsvartnir (red-black, they invited the wolf to let himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place a hand in his mouth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched for

on with odin. see also asir-vanir war; ragnarok references and further reading: bror schnittger, gstorken som livsbringare i vara 180 norse mythology faders tro, h fornvannen 11 (1916: 104.118, saw hoenir as a stork; eric elgqvist, gguden honer, h arkiv for nordisk filologi 72 (1957: 155.172, as a crane; and folke strom, gguden hoenir och odensvalan h arv 12 (1956: 41.68 (summary in english, as a black stork. the connection with odin is argued most ably by franz rolf schroder, ghoenir, eine mythologische untersuchung, h beitrage zur geschichte der deutschen sprache und literatur (1918: 219.252. horn name for freyja. snorri says in gylfaginning that freyja has many names because she took on different names among the various peoples she encountered when she went to search for her missing hus

LOGOMACHY OF ZOS

ay, and tomorrow is the beginning of another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diversity. our greatest thoughts and conations are automatic in origin: the deep pervading significance would

LUCIFERIAN INITIATION VIA NOCTURNE

form with definite functional purpose and direction about which we can only guess. to realize all probabilities within definite limits. unreached yet..that wonderful first glance at anything which is fleeting but, if caught, suspires into great a iluciferian initiation via nocturne by michael ford a ceremonial or solitary initiation into the light of phosphorus. participant should be hooded in a black robe, unmarked with no symbols bearing. this represents that a person need not be refined by appearance, but the center of self. that cain has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self

tion. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of azazel, brought to man and woman, hearken and appear through mine eyes. the figure enters you at this instant, allowing a calm silence to fill as the sounds of the musick and the goats grow muffled

LUCIFERIAN SORCERY

brief passages. cover illustration- the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca a

t. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path o

should be considered that satan or lucifer are aspects of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway

folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from differen

ent. the essence of witchcraft should be explored within its dream based roots, the touch of witches sabbat initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system 1 see yatuk dinoih, second edition by michael ford and nox umbra by same author. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it dem

LUCIFERIAN SORCERY AND SET TYPHON

, in the early 1950's, drew numerous illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches is a dreaming aspect of the imagination, of strengthening the self into the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun i

flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self

the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethian mirror. in this work, my position was to clearly draw the connection and becoming process of self-initiation through the lore of the watchers, the nephilim, the black eagle and the essence of the adversary. the combination of art and text invoke the very spirit of shaitan and lilith to those who may embrace it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemo

enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be r

e alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

be learnt from other cultures, however the heart of such always emanates within a focus of folk magic or witchcraft. the order of phosphorus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane w

a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defi

folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the luciferian circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different ar

velopment. the essence of witchcraft should be explored within its dream based roots, the touch of sethanic initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet undefined in their approach of performance. this alone is up to the witch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcer

the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed the individual to tap the latent powers of the mind and make such work for him or her. the letter itself should be developed by each individual initiate for his/her own alphabet of desire, this is where the connection and development of luciferian witchcraft emerges. witchcraft itself, was silently expanded upon by spare in his later years. it is known that he had many dream

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and sh

balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is

e self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independent and strong. to seek knowledge, wisdom and areas of personal growth and betterment is the great desire of humanity itself. this is why essentially the left hand path is the foundation for human advancement, as it teach

d realistic towards the inner or deep desire within humans to be free, independent and strong. to seek knowledge, wisdom and areas of personal growth and betterment is the great desire of humanity itself. this is why essentially the left hand path is the foundation for human advancement, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian 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 mac

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

rst, ny: prometheus books, 1995. 14 evolution and religious creation myths purpose and irreducible complexity: the foundations of id michael behe, professor of biochemistry at lehigh university in pennsylvania, is an ardent promoter of id. although far from being its lone proponent, behe epitomizes the movement, and his work is fully representative of it. behe wrote the best-selling book darwin s black box: the biochemical challenge to evolution (1996, in which he hoped to demonstrate that evolutionary biology must be wrong. for him, darwin and huxley were wrong, or at least they were very misguided. needless to say, behe s book was trounced by scientific reviewers, often in a disdainful fashion. this rough treatment was probably a tactical mistake, because id has not gone away in shame on

in the universe and that design points to knowable moral order. one could not be clearer regarding the religious slant of id and its view that the universe has a purpose. it should also be kept in mind that behe s book came out several years ago, in 1996. in the meantime, behe s ideas have been largely discredited by the fast progress typical of modern biological science. yet, curiously, darwin s black box continues to be invoked by creationists and id defenders who, seemingly, are unaware of its obsolescence. behe s book can be considered their scientific gospel, as it were. as noted at the beginning of this chapter, id is not a new worldview; it has evolved from old-style creationism. in the same vein, behe also had a predecessor, william paley, a nineteenth-century thinker. paley is fam

s upon the earth (genesis 1:26, king james version. fish, plants, and beasts were given by god to humans for food. beyond accounting for the origin of the world and life, myths can also provide explanations of why life is as it is or how many things came to be as they are. for example, the nuer people of east africa provide a mythological account of why some people have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven, 18 evolution and religious

. 50 evolution and religious creation myths the two big ts creationists accuse evolutionary biology (in its simplest, original darwinian form) of being tautological or, in other words, circular. the word tautological refers to an explanation that seems true whether or not the parts constituting the explanation are true or false. one good example of a tautological statement is all crows are either black, or they are not black. this sentence is a tautology because it is true no matter what color crows are. in the case of darwinism, the expression survival and reproduction of the fittest is seen by some as a tautology because, indeed, it can be said that the fittest survive and reproduce simply because they are the fittest. looked at in isolation, this phrase is a typical circular argument. b

tremely complex and integrated. michael behe, the id biochemist introduced in chapter 1, claims that this system is so complicated that nobody has the faintest idea as to how it could have evolved from simpler components. figure 3.1 an artist s rendition of the krebs cycle. courtesy of paul lurquin. 60 evolution and religious creation myths figure 3.2 the real krebs cycle. 61 in his book darwin s black box, behe attempts to explain to a lay audience how the immune system works. this is a laudable effort, of course, but unfortunately, his brushstrokes are so broad that he barely scratches the surface of what is actually known about the immune system. in a way, this is understandable because a lay audience would be quickly turned off by discussions of arcane minutiae of biochemical mechanism

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that

MAGIC AND SPELLS

gainst a, living creature, which bestows on that creature a -2 enhancement penalty to strength and dexterity for 1 minute on a successful attack. this spell-like ability does not affect creatures immune to critical hits. suffering domain spells slime domain spells 1' grease 6 transmute rock to mud 2 melf's acid arrow 7 destruction 3 poison 8 power word, blind 4 rusting grasp 9 implosion 5 evard's black tentacles rune domain deities: aerdrie faenya, anhur, auril, isis, istishia, talos, umber- deities: deneir, dugmaren granted power: free scribe rune brightmantle, jergal, mystra, thoth. scroll feat. domain spells lee. granted power: you gain storm electricity resistance 5. domain spells 1 erase 6 greater glyph of warding 1 entropic shield 6 summon monster vi 2 secret page 7 drawmij's instant

shadow mask, you get to check twice to see if you avoid having to make the saving throw. when the spell's duration ends, the shadow mask fades over the course of 1d4 rounds (rather than immediately, giving you time to keep your face hidden via other means. a successful dispel magic cast against a shadow mask effectively ends the spell and causes the same slow fading. material component. a mask of black cloth. shadow spray. illusion (shadow) level: sor/wiz 2 components: v, s, m casting time: 1 action range: medium (100 ft+ 10 ft./level) area: s-foot radius burst' duration: 1 round/level saving throw: fortitude negates (see text) spell resistance: yes you cause a multitude of ribbonlike shadows to instantaneously explode outward from the target point. creatures in the area take 2 points of t

multitude of ribbonlike shadows to instantaneously explode outward from the target point. creatures in the area take 2 points of temporary strength damage, are dazed for 1 round, and suffer a -2 morale penalty on saving throws againstfear spells and effects. thefear penalty ends when the shadow spray spell does, but the temporary strength damage is instantaneous. material component. a handful of black ribbons. snilloc's snowball swarm evocation [cold] level: sor/wiz 2 components: v, s, m casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: 10-ft.-radius burst duration: instantaneous saving throw: reflex half spell resistance: yes a flurry of magic snowballs erupts from a point you select. the swarm of snowballs deals 2d6 points of cold damage to creatures and objects within

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

to about 11 megabytes. the thumbnails alone are 1 megabyte, which is about my graphics budget for a regular book. while the book itself is not covered by copyright in the us due to lack of formal renewal, many of the large color illustrations that front each chapter in the paper edition did have registrations and renewals entered for them. so these are omitted from this etext. however, all of the black and white illustrations are included here. note that many of the graphics had to be quite large because of the amount of detail, so i have thumbnailed every image in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and

s, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, c

shed in the first century before christ; others, the first century after christ. robert macoy, 33, gives the following description of their origin "it appears from the northern chronicles that in the first century of the christian era, sigge, the chief of the aser, an asiatic tribe, emigrated from the caspian sea and the caucasus into northern europe. he directed his course northwesterly from the black sea to russia, over which, according to tradition, he placed one of his sons as a ruler, as he is said to have done over the saxons and the franks. he then advanced through cimbria to denmark, which acknowledged his fifth son skiold as its sovereign, and passed over to sweden, where gylf, who did homage to the wonderful stranger, and was initiated into his mysteries, then ruled. he soon made

ous principle, residing in the midst of the most subtile fire, he remains for ever invisible to the eyes of those who do not elevate themselves above material life: on this account, the sight of transparent bodies, such as crystal, parian marble, and even ivory, recalls the idea of divine light; as the sight of gold excites an idea of its purity, for gold cannot he sullied. some have thought by a black stone was signified the invisibility of the divine essence. to express supreme reason, the divinity was represented under the human form--and beautiful, for god is the source of beauty; of different ages, and in various attitudes, sitting or upright; of one or the other sex, as a virgin or a young man, a husband or a bride, that all the shades and gradations might be marked. every thing lumi

so in the erection of palaces, temples, and docks. they bridged the zones of sea and later dug a deep canal to connect the outer ocean with the central island, where stood the palaces and temple of poseidon, which excelled all other structures in magnificence. a network of bridges and canals was created by the atlanteans to unite the various parts of their kingdom. plato then describes the white, black, and red stones which they quarried from beneath their continent and used in the construction of public buildings and docks. they circumscribed each of the land zones with a wall, the outer wall being covered with brass, the middle with tin, and the inner, which encompassed the citadel, with orichalch. the citadel, on the central island, contained the pal aces, temples, and other public buil

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

hey hunted high in batinghope, when as the sun was sinking low; says parcy then 'ca' off the dogs, we'll bait our steeds and homeward go' they lighted high in batinghope, atween the brown and benty ground; they had but rested a little while till parcy reed was sleeping sound. there's nane may lean on a rotten staff, but him that risks to get a fa; there's nane may in a traitor trust, and traitors black were every ha. they've stown the bridle off his steed, and they've put water in his lang gun; they've fixed his sword within the sheath that out again it winna come 'awaken ye, waken ye, parcy reed, or by your enemies be ta'en; for yonder are the five crosiers a-coming owre the hingin-stane 'if they be five, and we be four, sae that ye stand alang wi' me, then every man ye will take one, and

d alang wi' me, then every man ye will take one, and only leave but two to me: we will them meet as brave men ought, and make them either fight or flee 'we mayna stand, we canna stand, we daurna stand alang wi' thee; the crosiers haud thee at a feud, and they wad kill baith thee and we 'o turn thee, turn thee, johnie ha, o turn thee, man, and fight wi' me; when ye come to troughend again, my gude black naig i will gie thee; he cost full twenty pound o' gowd, atween my brother john and me 'i mayna turn, i canna turn, i daurna turn and fight wi' thee; the crosiers haud thee at a feud, and they wad kill baith thee and me 'o turn thee, turn thee, willie ha, o turn thee, man, and fight wi' me; when ye come to troughend again, a yoke o' owsen i'll gie thee 'i mayna turn, i canna turn, i daurna t

the spring' the herd flung off his clouted shoon and to the nearest fountain ran; he made his bonnet serve a cup, and wan the blessing o' the dying man 'now, honest herd, ye maun do mair, ye maun do mair, as i you tell; ye maun bear tidings to troughend, and bear likewise my last farewell 'a farewell to my wedded wife, a farewell to my brother john, wha sits into the troughend tower wi' heart as black as any stone 'a farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the border-si

MASTERING WITCHCRAFT

nto the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft. they of their own accord have walked beyond the ring of firelight and learned the paths in the wilderness beyond. now that aquarius is upon us, the gates have swung back revealing as never before the secret workings of those who practise the black arts. no more are we constrained by common law to hide our doings; the stake and the noose are things of the past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts

cal steps upon the road to becoming a full-fledged witch, it would be advisable for you to be acquainted with at least the essence of witch history. by this i do not mean such things as the over familiar accounts of gilles de rais' necrophilic exploits and massacres or mother shipton's quaint prophecies, but rather a general survey of those events in witchcraft which stand out as signposts of the black craft's history. witch history is steeped in legend, hidden in antiquity. there are few written sources, and those that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forc

old magical practices, always, however, relating it to a christian framework, for safety's sake if nothing else. in italy, pico della mirandola, ficino and giordano bruno began experimenting with the old art of the employment of magical archetypal images, while in northern europe abbot trithemius and his pupils paracelsus, cornelius agrippa, and wierus turned their attentions circumspectly to the black arts. in england, dr. john dee, preoccupied with the lost lands of logres and the star temple at glastonbury, began his scrying experiments using a "great chrystalline globe" or seeing stone. it was during the course of these experiments that certain parts of the pre-flood language are said to have been rediscovered, a so-called enochian tongue, the original language of the nephelim. by the

quite apart from the paraphysical implications of the rituals. a suitable setting for your magical acts is therefore requisite as one of the primary stimulants to your witchly imagination. a living room or den is about the best most of us can manage in these days, but this is where your imagination comes in and invests the place of working with all the mystery and terror sufficient to start your black juices flowing. the occasional grotesque statuette or bizarre print is all to the good. in fact, as a witch, you will be obliged to collect around yourself over the course of time a good complement of sorcerers trinkets. they don't necessarily have to be the genuine articles real skulls and goat's-foot candlesticks are hard to come by and somewhat expensive but seeing that atmosphere is so i

purely in the interests of economy. so treasure up your fantasies. the controlled daydream is one of the main keys to being a successful witch. in fact, dream on, the richer and more fantastic the better! the second side of the witches' pyramid of power is firmly labeled "will" it almost goes without saying that the establishment of a potent will is one of the main goals of a practitioner of the black arts. the will in this instance is a magical one, however, and if viewed out of magical context and within the framework of everyday life, would constitute a splendid example of extravagant egocentricity or even megalomania. it is the will of a spoiled child we are dealing with here, one which brooks no opposition and impudently stares down any attempt at resistance with a basilisk eye. this

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

i, says as much in his histoire de la magie. i see no reason to doubt the tradition which assigns the authorship of the key to king solomon, for among others josephus, the jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many eastern traditions, and his magical skill is frequently mentioned by the old adepts. there are, however, two works on black magic, the grimorium verum, and the clavicola di salomone ridolta, which have been attributed to solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another work called legemeton, or the lesser key of

they are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another work called legemeton, or the lesser key of solomon the king, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that

to italian by abraham colorno, by the order of his most serene highness of mantua; and recently put into french. the pentacles are much better drawn, are in colored inks, and in the case of 3091 sloane mss, gold and silver are employed. 1307 sloane mss. is in italian; its title is la clavicola di salomone redotta et epilogata nella nostra materna lingua del dottissimo gio peccatrix. it is full of black magic, and is a jumble of the key of solomon proper, and the two black magic books before mentioned. the pentacles are badly drawn. it, however, gives part of the introduction to 10,682 add. mss, and is the only other ms. which does, save the beginning of another italian version which is bound up with the former ms, and bears the title zecorbenei. 1202 lansdowne mss. is the true keys of king

among the gnostic talismans in the british museum, there is a ring of copper with the sigils of venus, which are exactly the same as those given by the mediaeval writers on magic. where psalms are referred to i have in all instances given the english and not the hebrew numbering of them. in some places i have substituted the word azoth for alpha and omega, e.g, on the blade of the knife with the black hilt, figure 62. i may remark that the magical sword may, in many cases, be used instead of the knife. in conclusion i will only mention, for the benefit of non-hebraists, that hebrew is written from right to left, and that from the consonantal nature of the hebrew alphabet, it will require fewer letters than in english to express the same word [the preface is signed by l.w. delaurence, but

table 3: table of the archangels, angels, metals, days of the week, and colours attributed to each planet. days saturday. thursd. tuesda. sunday. frida. wednes. mond. archangel tzaphquiel tzadiqel khamael raphael haniel michael gabriel angel cassiel sachiel zamael michael anael raphael gabriel planet saturn jupiter mars sun venus mercury moon metal lead tin iron gold copper mercury silver colour black blue red yellow green purple white book one page 11 preliminary discourse. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin language by the rabbi abognazar. every one knoweth in the present day that from time immemorial solomon possessed knowledge inspired by the wise teachings of an angel, to which he appeared so submissive and obedient

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or of the scorpion. it should be dipped in the blood of a gosling and in the juice of the pimpernel, the moon being at her full or increasing in light. dip therein also the white hilt, u

se it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names agla, on, as shown in figure 61. afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth. but as for the knife with the black hilt (see figure 62) for making the circle, wherewith to strike terror and fear into the spirits, it should be made in the same manner, except that it should be done in the day and hour of saturn, and dipped in the blood of a black cat and in the juice of hemlock, the characters and names shown in figure 62 being written thereon, from the point towards the hilt. which being completed, thou s

gure 62) for making the circle, wherewith to strike terror and fear into the spirits, it should be made in the same manner, except that it should be done in the day and hour of saturn, and dipped in the blood of a black cat and in the juice of hemlock, the characters and names shown in figure 62 being written thereon, from the point towards the hilt. which being completed, thou shalt wrap it in a black silk cloth. figure 61. figure 62. book two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and the juice of the herb mercury. thou must make for them handles of white boxwood cut at a si

things necessary being prepared for the perfection of the operations, take thou the sickle or scimitar of art and stick it into the centre of the place where the circle is to be made; then take a cord of nine feet in length, fasten one end thereof unto the sickle and with the other end trace out the circumference of the circle, which may be marked either with the sword or with the knife with the black hilt. then within the circle mark out four regions, namely, towards the east, west, south, and north, wherein place symbols; and beyond the limits of this circle describe with the consecrated knife or sword another circle, but leaving an open space therein towards the north whereby thou mayest enter and depart beyond the circle of art. beyond this again thou shalt describe another circle at

ater, wrap it in silk and say: dani, zumech, agalmaturod, gadiel, pani, caneloas, merod, gamidoi, baldoi, metator, angels most holy, be present for a guard unto this instrument. the key of solomon page 118 chapter xx. concerning the silken cloth. when any instrument of the art is properly consecrated, it should be wrapped in silk and put away, as we have said. take, then, silk of any color except black or grey, whereon write the words and characters in figure 90. perfume it with incense of good odor, sprinkle it, and recite psalms lxxxii; lxxii; cxxxiv; lxiv. after this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all the instruments of the art. figure 90. book two page 119 chapter xxi concerning characters, and the consecration of the magi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

adosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first p

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ight reign unless he was skilful in this great art. this noble science often degenerateth, from natural becometh diabolical, and from true philosophy turneth unto nigromancy.11 the which is wholly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and experienced physicians, whose remedies be not only lawful but divine. the brief introductory description (n.b. this i

he differences in the wording of the various codices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the seals and sigils, so that in 7 this preliminary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them

rrying a firebrand in his hand, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he is a most valiant marquis, and showeth in the form of a black crane, fluttering about the circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and

st be commanded into a triangle, or else he will deceive him, and tell him many lies. he can discover all things that are hidden, and not kept by wicked spirits. he giveth good familiars, sometimes. he governeth 30 legions of spirits, and his seal is this, etc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is c

actual text. 26 or with the face of a lion. give true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. h

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

e whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give decrease and barrenness. and if any have a desire to operate in any of these three following choras or alti

MEANING OF MASONRY

y here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day. man is proverbially imperfect without his" better half" woman; the two marry to impart strength to each other and to establish their common house. physical science sho

he will become conscious of an increase of perceptive faculty and understanding; he will become aware of having tapped a previously unsuspected source of power, giving him enhanced mental strength and self-confidence; there will become observable in him developing graces of character, speech and conduct that were previously foreign to him. the floor, or groundwork of the lodge, a chequer-work of black and white squares, denotes the dual quality of everything connected with terrestrial life and the physical groundwork of human nature the mortal body and its appetites and affections" the web of our life is a mingled yarn, good and ill together" wrote shakespeare. everything material is characterized by inextricably interblended good and evil, light and shade, joy and sorrow, positive and ne

. to find that unity or synthesis is to know the peace which passes understanding- i.e. which surpasses our present experience, because in it the darkness and the light are both alike, and our present concepts of good and evil, joy and pain, are transcended and found sublimated in a condition combining both. and this lofty condition is represented by the indented or tesselated border skirting the black and white chequer-work, even as the divine presence and providence surrounds and embraces our temporal organisms in which those opposites are inherent. why is the chequer floor-work given such prominence in the lodge-furniture? the answer is to be found in the statement in the third degree ritual" the square pavement is for the high priest to walk upon" now it is not merely the jewish high p

tuating emotions of pleasure and pain that they give birth to. it is by rising superior to these and attaining serenity and mental equilibrium under any circumstances in which for the moment he may be placed, that a mason truly" walks upon" the chequered ground work of existence and the conflicting tendencies of his more material nature. the covering of the lodge is shown in sharp contrast to its black and white flooring and is described as" a celestial canopy of divers colours, even the heavens" if the flooring symbolizes man's earthy sensuous nature, the ceiling typifies his ethereal nature, his" heavens" and the properties resident therein. the one is the reverse and the opposite pole of the other. his material body is visible and densely composed. his ethereal surround, or" aura" is te

MICHAEL FORD A RITE OF THE WEREWOLF

ch its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into

all break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oat

ill grow on them a toxic alkaloid called solanine. if such was ingested it could cause sickness, but also sensations of flying and hallucinations. some could use fat and mix into an ointment which is smeared on the genital area or anus, which has a detailed amount of blood vessels. this would enter then the bloodstream. in the book demonomanie (1580) bodin wrote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the

ce of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creat

and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when

MICHAEL FORD BOOK OF CAIN

sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the

ade goddess, and have faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull cup of the dragon-goddess, did i taste the pleasures of the harlot, walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent

MICHAEL FORD WITCHMOON

ich manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of

great beast willing it's flesh and spirit on the 8 8 earth. demons do exist, however it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the

ssociated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the breast of women, and of men and children through their nipples. this incubus proves dif

in the shadows of vampiric sorcery, must be willing to become as those nocturnal archetypes which hide within their subconscious. you must embrace that within your deepest self, which is ever changing. in other words, take upon your conscious what is fitting to your personality and self. vampirism and lycanthropy is the most dangerous path to take on magickally, as it invites the dark arms of the black eagle and thanatos. proceed with caution. when i began focusing on the archetypes and symbols of vampirism i began drawing connections to the system of shape shifting according to the nature of the vampire presented. for example, a tale of female vampires would give them the astral form of a cat, an owl or raven. many male vampires would take the astral assumption of a wolf or bat. it was sa

, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fough

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

orts, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, nor stars. from teutonic legends:earth sinks in the sea, the sun turns black, cast down from heaven are the hot stars,fumes reek, into flames burst, the sky itself is scorched with fireearths first deluge8atlantis, alien visitation, and genetic manipulation from maverick catastrophist and researcher comyns beaumont, we read: the flood, to the world generally a vague and nebulous tradition, really conceals the mostappalling visitation and its ravages in the british is

rth;one the mastery shall gain,the younger oer the elder reign.the meaning behind the euphemisms of the combating serpents or dragons has todo with the antagonism within the biology of the homo atlantis. the reference is tothe coils of dna, to the alien and human strands and their incompatibility. the folk-tales which have to do with the evil and good twin, the dark and fair sisters, the whiteand black witches, the twin towers, the true and false knights, the heroes descent andascent, etc, also conceal the same meta-theme. from robin hood to swan lake, fromhercules and the hydra to jason and the golden fleece, from the odin hanging on thewinding tree to conan the barbarian, from alice through the looking glass todungeons and dragons, the themes are one. what is the tree of the east and the

ting in europe, which helped them to establish the united states for apeculiar and particular purpose known only to the initiated few (peter tompkins quotingm. p. hall in secrets of the great pyramid)i have been convinced that we, as an order, have come under the power of some very eviloccult order, profoundly versed in science, both occult and otherwise, though not infallible,their methods being black magic, that is to say, electro-magnetic power, hypnotism, andpowerful suggestion. we are convinced that the order is being controlled by some sunorder, after the nature of the illuminati, if not by that order itself (duke of brunswick,grand master of world freemasonry. while the real brothers died ignominious deaths, the spurious order which tried to stepinto their shoes became exclusively a

epinto their shoes became exclusively a branch of the jesuits (illuminati) under the immediatetutelage of the latter. true-hearted masons ought to reject with horror any connection, letalone descent from these (madame helena blavatsky, the secret doctrine) there exists. another class of adepts belonging to a brotherhood also and mightier thanany other they have to be ranked with the adepts of the black arts. these are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (madame helena blava

much either. marlowe was finally dispatched by his ene-mies. it was the task of these intellectuals, these court appointed or royal affiliated alche-mists, necromancers, diviners, and clairvoyants to translate into pragmatic strategiesthe voluminous instructions that were transmitted. entire societies were established inrespect of this purpose. the controversialadepts and alumni, such as william black-house, elias ashmole, robert boyle, tom-masso de campanella, cagliostro, comte st.germain, sir kenelm digby, corneliusdrebbel, robert fludd, casinova, nostroda-mus, machiavelli, cornelius agrippa, etc.,were more often than not, either the creators,or the members, of so-called invisible col-leges, and often in the employ of the plutoc-r a c y, t h e s e l f- n a m e d b l a c k v e n e t i a

MICHAEL W FORD THE VAMPIRE GATE

d immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to f

it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no oth

and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the s

he psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such is the glaze which captivates and announces the mastery of presence. it is the spirit of light which is self-illumination, the black flame. who is the teacher commanding and striking down the ego. the luciferian realizes the ego must be stripped and burnt away to reveal the black flame of immortal being. this being or serpent fire within is always mutating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood

shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviat

MICHAEL WYNN THE SOUL TRAVELERS

ing eve, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge that was forbidden by god, and mating with human women, the book of enoch describes the fallen angels, their offspring, and almost the whole of humanity (except for noah and his family) being destroyed by a flood whose cause was divine. black magicians, to this day, revere azazel and the rest as heroes for bringing the flame of magic and transformation to humanity. this story of god s enemy who, against the wishes of god, gives fire to mankind is also echoed in greek mythology. black magicians often equate azazel from the book of enoch, with lucifer and the greek god prometheus. the reason is that prometheus, against the wishes o

the bother of the evil ahriman. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made, because many have noticed a correlation between the sun, and satan. satan, or set, is the god of the setting sun and so therefore his symbol is that of a black sun, as opposed to his righteous brother who is associated with rising sun. it is far from uncommon for occultists to associate the sun with jesus and osiris; it is equally common for them to associate jesus with osiris. in mythology, just look for a guy with the crazy brother, and you ll usually find jehovah. of coarse most christians would find it hard to believe that they are engaged in t

arget object or person. telepathic communication the best way to communicate using telepathy is a morse code system. in this system, the recipient must be ready to listen and must also know when one message ends and another begins. find 2 index cards, and on them draw 2 completely different shapes. these shapes must be different in very possible way. i recommend drawing a large, solid (filled-in),black circle on one card, and a red x or plus-sign on the other card (or perhaps an imperfect shape. then, using the same techniques outlines above, begin sending a description of the shape on the card you currently hold. avoid using telepathic negatives such as: it is not solid. it is not black. it is not round; confine your descriptions to what the shape on the card is, rather than what it isn t

on the card is, rather than what it isn t. when trying to send the shape drawn on one card, keep the shape drawn on the other card completely out of your mind. to transmit a certain shape, begin describing that shape in every way possible. for example, when transmitting the shape on the red-x card, send concepts like red, has straight lines, empty on the inside. when describing the card with the black circle, send concepts like black, has only curves, is solid on the inside. it s important for the recipient to not try too hard, but instead allow the transmitted shape to form naturally in their mind. spend at least 30 seconds transmitting the characteristics of each card before sending the next shape, and be sure to have the recipient record the message his mind received before moving on t

" 40 famous phrases: a journey into absurdity likewise any one may cure the tooth-ache with the stone that is in the head of the toad; also, if any one shall catch a living frog before sun-rise, and he or she spits in the mouth of the frog, will be cured of an asthmatic consumption--likewise the right or left eye of the same animal cures blindness; and the fat of a viper cures a bite of the same. black hellebore easeth the head-ache, being applied to the head, or the powder snuffed lip the nose in a moderate quantity. coral is a well-known preservative against witchcraft and poisons, which if worn now, in this time, as much round children's necks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall a

MICHAEL W FORD NOX UMBRA

is here you may spark a fire, sit and listen carefully to his tale. this path is dangerous, it may prove ones menial downfall. however, it is not advocating criminal or aggressive behaviour. nox umbra is a spiritual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has lo

erception devoid of unnecessary egotistical thought. the sethian/luciferian understands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise

er) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of s

rian witch, this is a thorny and treacherous road to roam. you may have certain visitors attracted by the gates you may open. be warned. a vampyric working of self study decorate your temple of working according to the vampyric path and how it perceives to you personally. in the middle of this room have a nice pillow to sit upon. have either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transfor

man, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depicted three wolf teeth surrounded by a dragon(leviathan, ahriman. the history of bram stoker's novel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a wo

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ht to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to 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 gua

y 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 and negative side. in azothoz, lucifer is the baphometic spirit which presents in lyrical prose the sides

in (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is b

the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical

ulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relat

MOODY RAYMOND A LIFE AFTER LIFE

ird-through this long dark place. it seemed like a sewer or something. i just can't describe it to you. i was moving, beating all the time with this noise, this ringing noise. another informant states: i had a very bad allergic reaction to a local anesthetic, and i just quit breathing- i had a respiratory arrest. the first thing that happened- it was real quick- was that i went through this dark, black vacuum at super speed. you could compare it to a tunnel, i guess. i felt like i was riding on a roller coaster train at an amusement park, going through this tunnel at a tremendous speed. during a severe illness, a man came so near death that his pupils dilated and his body was growing cold. he says, i was in an utterly black, dark void. it is very difficult to explain, but i felt as if i we

the person who is being asked to proceed along the path to the truth by himself. let us look at some firsthand accounts of this fantastic being (1) i heard the doctors say that i was dead, and that's when i began to feel as though i were tumbling, actually kind of floating, through this blackness, which was some kind of enclosure. j there are not really words to describe this. everything was very black, except that, way off from me, i could see this light. it was a very, very brilliant light, but not too large at first. it grew larger as i came nearer and nearer to it. i was trying to get to that light at the end, because i felt that it was christ, and i was trying to y reach that point. it was not a frightening experience. it was more or less a pleasant thing. for immediately, being a chr

ysiological stress or injury was taking place. the whole situation developed very suddenly. i had had a slight fever and had not felt well for about two weeks, but this night i rapidly became very ill and i felt much worse. i was lying in bed, and i remember trying to reach over to my wife and say that i was very sick, but i found it impossible to move. beyond that, i found myself in a completely black void, and my whole life kind of flashed in front of me. it started back when i was six or seven years old, and i remembered a good friend i had in grammar school. i went from grammar school to high school to college, then to dental school, and then right on into practicing dentistry. i knew i was dying, and i remember thinking that i wanted to provide for my family. i was distraught that i w

i replied that i didn't know since i knew nothing about death. then the white light said "come over this line and you will learn" i felt that i knew where the line was in front of me, although i could not actually see it. as i went across the line, the most wonderful feelings came over me-feelings of peace, tranquility, a vanishing of all worries (4) i had a heart attack, and i found myself in a black void, and i knew i had left my physical body behind. i knew i was dying, and i thought "god, i did the best i knew how at the time i did it. please help me" immediately, i was moved' out of that blackness, through a pale gray, and i just went on, gliding and moving swiftly, and in front of me, in the distance, i could see a gray wrist, and i was rushing toward it. it seemed that just couldn'

ad just hung suspended over my head, it came back in. when it left my body, it seemed that the large end left first, but coming back in, the small end seemed to come in first. one person recounted: when i saw them pick up my body and take it out from under the steering wheel, it was just like a swoooosh and i felt like i was drawn through a limited area, a kind of funnel, i guess. it was dark and black in there, and i moved through it quickly, back to my body. and as i was being sucked back, it seemed that the suction started from the head, like i went into the head. i didn't feel that i had any say-so about it at all, nor even any time to think about it. i was there, yards away from my body, and all of a sudden, it was over with. i didn't even have time to think "i'm being sucked back int

MORALS AND DOGMA

ent. the tesser, indeed, are the squares or lozenges of the pavement. in england, also "the indented or denticulated border" is called "tesselated" because it has four "tassels" said to represent temperance, fortitude, prudence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes, whether so intended or not, the good and evil principles of the egyptian and persian creed. it is the warfare of michael and satan, of the gods and titans, of balder and lok; between light and shadow, which is darkness; day and night; freedom and despotism; religious liberty and the arbitrary dogmas of a church that thinks for its votaries, and whose pontiff claims to

ithras? were these, then, all deceived, like the rest? who, then, constantly deceived them, without betraying themselves, during a series of centuries--for the cheats are not immortal! arago said, that outside of the pure mathematics, he who utters the word "impossible" is wanting in prudence and good sense. the true name of satan, the kabalists say, is that of yahveh reversed; for satan is not a black god, but the negation of god. the devil is the personification of atheism or idolatry. for the initiates, this is not a _person, but a _force, created for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the

mysterious image that represented the progress of the dogma and its future realizations. this was a young girl veiled, holding a child in her arms; and they dedicated this image to "the virgin who will become a mother-_virgini paritur" hertha or wertha, the young isis of gaul, queen of heaven, the virgin who was to bear a child, held the spindle of the fates, filled with wool half white and half black; because she presides over all forms and all symbols, and weaves the garment of the ideas. one of the most mysterious pantacles of the kabalah, contained in the enchiridion of leo iii, represents an equilateral triangle reversed, inscribed in a double circle. on the triangle are written, in such manner as to form the prophetic tau, the two hebrew words so often found appended to the ineffabl

icial murders have been committed through ignorance of the phenomena of insanity! how many men hung for murder who were no more murderers at heart than the jury that tried and the judge that sentenced them! it may well be doubted whether the administration of human laws, in every country, is not one gigantic mass of injustice and wrong. god seeth not as man seeth; and the most abandoned criminal, black as he is before the world, may yet have continued to keep some little light burning in a corner of his soul, which would long since have gone out in that of those who walk proudly in the sunshine of immaculate fame, if they had been tried and tempted like the poor outcast. we do not know even the _outside_ life of men. we are not competent to pronounce even on their _deeds. we do not know ha

ify them from evil at their resurrection. they are their tutelary genii, from the fall to the complete regeneration. ahriman, second-born of the primitive light, emanated from it, pure like ormuzd; but, proud and ambitious, yielded to jealousy of the first-born. for his hatred and pride, the eternal condemned him to dwell, for 12,000 years, in that part of space where no ray of light reaches; the black empire of darkness. in that period the struggle between _light_ and _darkness, good_ and _evil, will be terminated. ahriman scorned to submit, and took the field against ormuzd. to the good spirits created by his brother, he opposed an innumerable army of evil ones. to the seven _amshaspands_ he opposed seven _archdevs, attached to the seven planets; to the _izeds_ and _ferouers_ an equal nu

MOTTA MARCELO THE COMMENTARIES OF AL

d of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simultaneously true of any other human being. the 'black brother' knows that he is the center of the universe, but does not understand that the same is true of others. of all others. what is more, he does not want to understand. he interprets any manifestation of autonomy a

universe for himself, but understands that the same is simultaneously true of any other human being. the 'black brother' knows that he is the center of the universe, but does not understand that the same is true of others. of all others. what is more, he does not want to understand. he interprets any manifestation of autonomy as an attempt against his authority. the reader must not think that a 'black brother' is necessarily a 'mean' person. on the contrary, his intentions are usually of the best. he wants your happiness. but since his definition of your happiness is based on what he thinks you should be happy with, he may cause you much harm by trying to help you. a magister, as a rule, will not try to help you at all. the magister is selfish. he minds his own business, and no other. fre

ually of the best. he wants your happiness. but since his definition of your happiness is based on what he thinks you should be happy with, he may cause you much harm by trying to help you. a magister, as a rule, will not try to help you at all. the magister is selfish. he minds his own business, and no other. frederick pohl and c. m. kornbluth had a very amusing tale of a man who approached two 'black brethren' and challenged them "what does he say" the second 'black brother who was somewhat hard of hearing, asked the first "he says we are not god" the first explained. at once, the second snapped "atheist" the utter lack of sense of humor is a characteristic of 'black brotherhood. a magister might have said the same thing but with a twinkle. there are certain analogies between 'black brot

d 'black brother who was somewhat hard of hearing, asked the first "he says we are not god" the first explained. at once, the second snapped "atheist" the utter lack of sense of humor is a characteristic of 'black brotherhood. a magister might have said the same thing but with a twinkle. there are certain analogies between 'black brotherhood' and paranoia, but while paranoia is a mental disorder 'black brotherhood' is of dadth, and much more dangerous. religious persecutions, throughout history, were always the result of a man reaching the threshold of the abyss through the discipline of a particular faith, and then fearing to jump. his disease would then affect, telepathically and magically, those of his faith, with results such as holy inquisitions, crusades, and others. 5. help me, o wa

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

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

peration in pre-historic times. again, the daily recurring phenomena, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with

hs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her. when demeter became conscious of her loss her grief w

pollo, page 82 burning with rage, instantly destroyed her with one of his death-bringing darts. too late he repented of his rashness, for she had been tenderly beloved by him, and he would fain have recalled her to life; but, although he exerted all his healing powers, his efforts were in vain. he punished the crow for its garrulity by changing the colour of its plumage from pure white to intense black, and forbade it to fly any longer among the other birds. coronis left an infant son named asclepius, who afterwards became god of medicine. his powers were so extraordinary that he could not only cure the sick, but could even restore the dead to life. at last aides complained to zeus that the number of shades conducted to his dominions was daily decreasing, and the great ruler of olympus, fe

ld, and to be able to lay to rest unearthly apparitions by her magic spells and incantations. hecate appears as a gigantic woman, bearing a torch and a sword. her feet and hair are formed of snakes, and her passage is accompanied by voices of thunder, weird shrieks and yells, and the deep baying and howling of dogs. her favour was propitiated by offerings and sacrifices, principally consisting of black lambs. her festivals were celebrated at night, by torchlight, when these animals were offered to her, accompanied by many peculiar ceremonies. these ceremonies were carried out with the minutest attention to details, as it was believed that the omission of the slightest particular would afford to her ministers, the evil spirits of the lower world, who hovered round the worshippers, an opport

to have taught men the art of managing horses by the bridle. the isthmian games (so named because they were held on the isthmus of corinth, in which horse and chariot races were a distinguishing feature, were instituted in honour of poseidon. he was more especially worshipped in the peloponnesus, though universally revered throughout greece and in the south of italy. his sacrifices were generally black and white bulls, also wild boars and rams. his usual attributes are the trident, horse, and dolphin. in some parts of greece this divinity was identified with the sea-god nereus, for which reason the nereides, or daughters of nereus, are represented as accompanying him. neptune. the romans worshipped poseidon under the name of neptune, and invested him with all the attributes which belong to

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

s, and over $10,000 in lotteries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your per

the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to re

mental abilities. however, they were not of the type you would normally associate with magical practice. i tried to read aleister crowley s magick in theory and practice; but it was written in such a convoluted manner that it was, to me, almost like trying to read latin without ever having learned the language. as a consequence, i began forming my own spells and rituals based on occult tradition. black magic, sex magic, mind power and, of course, witchcraft. what witches do the cornerstone of witchcraft is the coven. a coven is just a fancy name for a group of people who like to get together every so often, take all their clothes off, and dance about in a circle, in the open air. it is lead by a coven master. the purpose of the coven is to build magical energy amongst its members to achiev

as he saw the moon, he would seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed capable of drawing any young girl the warlock desired to him. the conjuration was repeated three times and the parchment burned. the ashes were placed in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery to the securing of love alone; he also lusted after buried treasure and its possession. imagine if you will egypt in 1740. a young officer is sent< on an expedition to the pyramids. the party of explorers lunch in the shadow of the great stone mountains of the desert, and are attacked by a horde of arabs. the comrades of the y

e young officer in his turn is examined, the ancient man takes pity on him, and gives him a magical liqueur that puts the wounded man back on his feet. he follows the old man into the pyramid, and discovers a world of magic. there are vast halls and endless galleries, subterranean chambers piled high with treasures, apparitions of blazing lamps, legions of familiar spirits and there, also, is the black pullet. it is a supernatural version of aladdin with an inner meaning of astaroth. the sage himself proves to be the sole heir of the ancient magi and is himself, in quest of an heir for he feels he is about to pass away. in time the french officer, seeing that his protector possesses a talisman that confers immediate proficiency in all tongues, is instructed in the powers and wonders of twe

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

lodge of aubigny had operated in its parisian manor on the rue des petits augustins (rue bonaparte) or rue des saints peres (on the corner of the rue de verneuil. it was established on august 12, 1735, by lord weymouth, grand master of the grand lodge of london. hence its affiliation with that institution. this reveals how the opposition between the two versions of freemasonry was not completely black and white. in fact, there was quite a bit of grey, evidence of the great spirit of tolerance solemnly proclaimed by the orangemen and hanoverians as well as by the stuarts. this does not mean, however, that a spirit of competitive bidding and self interest was not also evident. from the beginning, which was around 1728, the scottish lodges of france recognized as grand master philip, duke of

NECRONOMICON ALAZIF

es; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they linger and ever awaite the time of their return; for the al azif page 1 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 earth has known them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master abd abide with him in the black cavern at the centre of all infinity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothot

ght, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seaso

turn. elevate the vessel to the four winds and cry aloud the supreme words of power thus: al azif page 5 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 to the north: zijmuorsobet, noijm, zavaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoson! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each of seven nights thou shalt bathe the vessel in moonlight for the space of one hour- keeping it concealed beneath the cloth from cock-crow till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employe

zkauba as an offering to the spirits thou hast called forth, then dismiss them to their abodes with these words: in the names of azathoth and yog-sothoth, their servant nyarlathotep and by the power of this sign (make ye the elder sign, i discharge thee; go forth from this place in peace and return ye not until i calleth thee (seal ye portals with the sign of koth. wrap the scimitar in a cloth of black silk and setit aside until thou wouldst make use of it; but mark ye well that no other shall lay his hand upon the scimitar lest its vertue be forever lost. editor's note: the following graphic alphabet is deciphered from the manuscript, according to the publishers, by use of a "magic square cipher" inherent in the manuscript itself and is therefor included in this etext version. ye alphabet

y sign that i may know thy will upon the earth. when death dies, thy time shall be, and thou shalt sleep no more; grant me the power to still the waves, that i may hear thy call (at ye third repeating of ye incantation cast forth the tablet into ye waves saying: in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth. to summon shub-niggurath ye black where the stones have been set up thou shalt call out to shub- niggurath, and unto he that knoweth al azif page 15 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the signs and uttereth the words all earthly pleasures shall be granted* when the sun entereth the sign of the ram and the time of night is upon ye turn thy face to the north wind and read the verse al

ON COMMUNICATION WITH SET

to find the audience composed of four year olds. this would be set's dilemma in interacting with us. the medium with which our hypothetical professor has to work- the language and attention span of a four year old- is not unlike the medium set has to work with- the contents of our minds gathered randomly through the course of our lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and usually leave the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british muse

ONYX TABLET OF SET

ntral, crucial characteristic of the priesthood of set is that, when an individual so consecrated expends the effort to do so, he or she may experience, represent, and manifest the consciousness of set. the precision to which this is done, and the media through which it is expressed, vary from individual to individual. it is because of this characteristic that even extraordinary competence in the black arts- characteristic of recognition as an adept ii of the temple of set- is *not* sufficient for recognition to the priesthood iii. it is further because of this characteristic that all "priesthoods" other than that of the prince of darkness are spurious: naively self-deceitful at best and fraudulent at worst. if there is no unified, conscious intelligence for which conventional priesthoods

signs or have any other insignia superimposed upon it. section 9.03. insignia of the i shall be a silver pentagram, two points upraised, against a circular field of white. section 9.04. insignia of the ii shall be a silver pentagram, two points upraised, against a circular field of red. section 9.05. insignia of the iii shall be a silver pentagram, two points upraised, against a circular field of black. section 9.06. insignia of the iv shall be a silver pentagram, two points upraised, against a circular field of blue. section 9.07. insignia of the v shall be a silver pentagram, two points upraised, against a circular field of purple. section 9.08. insignia of the vi shall be a silver pentagram, two points upraised, against a circular field of gold. section 9.09. insignia of honorary setian

d. we have all seen good priests become non-initiates, what are signs that your priesthood is slipping and what have you done to stop it? 3. we all realize at the iii that a huge part of our initiation comes form and should be directed towards outside of the temple. what things have your iii experience allowed you to do in the world? how do priests find initiation in the whole wide world? 4. what black magical muscles can you flex now that you haven't been able to do so before? 5. what strategies do you use to interact as a representative of the temple with the woh? onyx tablet: ot.o.dungb temple of set author: don webb v date: june 9, 1997 ce revision: html revision: august 8, 1999 ce 6. the temple belongs to its priesthood. some of the priesthood is making great leaps in making it more s

t, certain initiatesexploded, slowing down the rate of the setian mission to export xeper to human minds. now that the temple is in a cycle of growing exponentially on every continent, the need for a tougher review of those perfect strangers who come to our doors seeking initiation becomes a necessity. the priesthood takes on a new responsibility. we must actively become guardians of the precious black flame that set has mandated us to preserve.we do so by taking a few hours of our time in meeting with new applicantsbefore their applications are approved and they are officially welcomed into the temple. this action can not only improve the quality of those who we do decide to bring into the temple, but heighten our own initiation aspriests and priestesses of set. sounds simple, right? like

cant has probably never met a setian before and it is your job to reveala glimpse into a temple of set that functions at its highest level. you are not just meeting with this one person, but with all the others he or she will talk to for the rest of their lives about the temple. you are tryingto pull off a masterful piece of public relations. this requires using your most potent and subtle lesser black magic. you have not the foggiest notion of what this stranger really thinks about the temple. she may have been exposed to us through the largely negative garbage floating around out therein mainstream books, television and other media. it's up to you to either explicitly or implicitly change any of these wrong notions through the authenticityand clear integrity of your presence. only do thi

PATH OF INITIATION

ressed, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth, or the "spiritual hermitage, or the trial-time; also, at times, instruction by otherworldly beings or their representatives; this is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the source, or to the presence of the initiatrix in the innerworld/underworld, the pale woman under the hill, queen in the meadows of elfhame, who brings about (a normally traumatic) ego death in the candidate, and bestows the innerworld birth, purification, and regeneration (which at

PHILIP NEIL MYTHS LEGENDS EXPLAINED

his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in his eyes and promised to be his servant. gilgamesh almost agreed, but enkidu said he was not to be trusted and persuaded gilgamesh to kill him. humbaba this lionlike figure may represent humbaba, a forest giant with a co

flowers- usually said to be poppies, which were sacred to demeter, although violets and lilies are also mentioned. the rape of persephone 29 persephone was stolen away from the island of sicily. the earth giant typhoeus was imprisoned beneath the island and his struggles were creating earthquakes. hades was concerned in case the earth gaped open and let in daylight, which would frighten the dead. black horses hades black horses drew his fiery chariot towards the chasm of the underworld. they were among his most prized possessions, along with his helmet of invisibility, which he once lent to perseus (see pp. 46 47. demeter is shown on this greek blackfigure amphora, together with her daughter persephone and the god apollo in his chariot. snake snakes have many meanings in greek myth dependi

known as the golden ass. although apuleius presents the story as an allegory of the soul (psyche) in search of love (cupid, and sets the story in the world of the roman gods, it is recognizably a version of a fairy tale widely distributed in the indo-european tradition, known to folklorists as the search for the lost husband or the animal bridegroom. variants include beauty and the beast and the black bull of norroway; over 60 versions have been recorded from italian oral tradition. cupid and psyche 35 sleeping beauty psyche s sleep here is a reminder of the deathly sleep that came upon her when she opened the box of beauty from the underworld (see above. in true fairy-tale style, she could only be woken by her true love, cupid. psyche and charon by john roddam spencer-stanhope (1829 1908

s his heir. when he became king, minos prepared an altar to poseidon and prayed for a bull to emerge from the sea to be sacrificed. a beautiful white bull promptly appeared, but it was so handsome that minos took it for himself, and sacrificed a lesser animal in its stead. poseidon was furious and to avenge this slight made minos s wife, pasipha, fall in love with the white bull. tribute ship the black ship of mourning comes into harbor with the tribute of seven youths and seven maidens, demanded by king minos every nine years from the subjugated city of athens. royal sisters ariadne and phaedra were the two daughters of minos and pasipha. their brothers included androgeus and glaucus. it was in payment for the athenians murder of androgeus that minos required the tribute of youths and mai

nce and tracing the winding paths of the labyrinth, theseus could find his way out again. thread theseus and the minota ur by the master of the campana cassoni this wooden panel depicts theseus arrival in crete and his meeting with the royal princesses; ariadne giving him the reel of thread to help him; his success in killing the minotaur, and his departure with ariadne but the ship still carries black sails of mourning, anticipating the end of the story. the labyrinth t he labyrinth was named after the cretan double-headed ritual ax, the labrys. it may be that such an ax was used in the lost cretan religious mysteries to which the minotaur story must relate. the maze is clearly a plan of the underworld, to which the hero (theseus) must descend with the help of the maiden (ariadne. the lin

PHOSPHORUS

s and develops the consciousness, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are constantly evolving, do not hold to traditions which neither resonate nor improve the student to the aim of adept. definition of adept a practitioner of magick who aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the a

ed the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black smith. the initiator will test the spirit and will of the initiate and challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled from toph. when the initiate has learned and demonstrated the very basics of luciferian and sabbat witchcraft as an arte, with the focus of se

er and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii of the botd for entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideal

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

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

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "li

to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astr

with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further atavistic resurgence will summon lucifer and the fallen angel shall become you in every way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment

what would be the difference between the organization minded occult student and the christian church enthusiast? the essence of witchcraft in the current age seems slip and often unclear. wicca presents nature in a beautiful and deeply moving semblance, which in itself, is not entirely the case. nature is both beautiful, positive and light filled however also destructive, murderous, predatory and black. this is a significant balance point in which individuals should be aware, and able to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick a

ave developed a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evo

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

of collectanea i have selected the fine article of fellow william l. cummings, on the spurious rites of memphis and misraim, to which should be added the able translations, never before published in the united states, of extracts from the bulletin of the grand orient of france, on the rites of memphis and misraim, b i g c v h a.these were translated by our assistant redactor-general, fellow john black vrooman.3 for some unknown reason illustrious cummings s excellent but littleknown paper was never published in full. fortunately, however, illustrious arturo de hoyos, d d x, who serves as the grand archivist and chairman of the publications committee of the grand college of rites of the u.s.a, located a copy of brother cummings s paper in the archives of the grand college of rites,which we

nt accepted scottish rite, and held that those who had received this degree of the rite of memphis should be acknowledged as legitimate thirty- third degree masons of the scottish rite. at the annual meeting of the supreme council of the northern masonic jurisdiction for b i h a, three members of hope lodge no. c e e, f& a.m. of new york city, namely james m. rabbs, john j. gorman, and willard c. black, presented a memorial asking that they receive recognition as d drd degree masons of the a.a.s.r, they having received the thirty-third degree according to the rite of memphis. this memorial was referred to a special committee, which reported that it is evident that these brethren have been victims of imposture, and that the prayer cannot be granted without an entire departure from the princ

PRELUDE TO THE BLACK ARTS

masonic curios. b i e heredom albert pike& william l. cummings n o t e s b. isaac blair evans, the thompson masonic fraud: a study in clandestine masonry (salt lake city:arrow press, b j c c. c. albert g.mackey, encyclopedia of freemasonry, rev. robert i. clegg, c vols (new york: masonic history co, b j c j, under rites. d. francois timoleon begue clavel, histoire pittoresque de olprelude to the black arts by nate leved becoming an adept in the black arts is something that takes time and patience. you just can't wake up one morning and decide to become a successful black magician and then expect to have mastered the arts by setting sun. it doesn't work that way. the power or force that we associate with magick is accessed or tapped by the human psyche in different ways by different people

course, you can skip this section it you want. removing mental mine fields yes, all of your life, you have been fed a steady stream of pap, designed to control you, keep you in check, and make you subservient to the will of mother, father, teacher, preacher and cop. how tiresome. but, just think what would happen if at the wrong time, a bunch of that goop, upchucked all over your freshly pressed, black robe and stopped the proceedings? wouldn't you feel silly? i mean, if you have to stop and ask a demon if it is politically incorrect to rip the soul out of mary jo smith because she angered you, then you better get yourself into another business 'cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers c

ever happened to you from this very moment until you were a scrawny, little kid. then sort through it, looking for anything that might ruin your eternity. yes, recount every action and inaction, positive or negative back to day one. then, delete your limitations, fears, taboos and all religious nonsense and limitation, as any of those things could be harmful to your health while performing ritual black magick. it would be just your luck to have some solicitous spirit jump up right in the middle of your ritual and cry "but you are just as guilty as she" now, if instead of assuming the proper posture and commanding "die, son-of-a-bitch" you instead inquire "i am" then all is lost. you can see the possibilities. so, if you are harboring any guilt about anything, anything at all, crush it unde

proper posture and commanding "die, son-of-a-bitch" you instead inquire "i am" then all is lost. you can see the possibilities. so, if you are harboring any guilt about anything, anything at all, crush it under your heel for good or else hustle your bacon back to sunday school where you belong. no cheating! jesus loves you. decided to stay, huh? well, eventually, this "journal" will become your "black book, and in it, you'll keep all sorts of magical information, deals with the devil and the results of your magickal endeavors. even satan keeps one, you should too. it will be especially helpful when your years grow long and your memory grows short. we know of at least one dyslexic satanist who unwittingly sold his soul to santa. scrying another good skill to acquire is that of scrying (lik

ing as truth, i'd sure like to know what it is" whatever. work the thing for about ten minutes and then drift off to sleep (this works better than counting sheep. then after your interlude of sleep (nobody ever gets through the whole ten minutes, pay attention to your dreams or visions as you return to consciousness. there is much to be learned from the wizard's nod- you'll see. oh yes, keep your black book handy as you would do well to write down what you learn before you forget it. some mages even keep a tape recorder next to their bed for the specific purpose of gathering up as much information as possible before it slips through their fingers into oblivion. anyway, the art of scrying cannot be learned overnight anymore than the art of magick, but the sooner you start, the sooner you wi

PROMETHEUS

ir contention. at the ravine there lie two stones, each of which is big enough to fill a cart. they have the colour of clay, not earthly clay, but such as would be found in a ravine or sandy torrent, and they smell very like the skin of a man. they say that these are remains of the clay out of which the whole race of man was fashioned by prometheus -pausanias 10.4.4 and now the last recess of the black sea opened up and they [the argonauts] caught sight of the high crags of the kaukasos, where prometheus stood chained by every limb to the hard rock with fetters of bronze, and fed an eagle on his liver. the bird kept eagerly returning to its feed. they saw it in the afternoon flying high above the ship with a strident whirr. it was near the clouds, yet it made all their canvas quiver to its

rst appeared in a plant that sprang from the blood-like ichor of prometheus in his torment, which the flesh-eating eagle had dropped on the spurs of kaukasos. the flowers, which grew on twin stalks a cubit high, were of the colour of korykian saffron, while the root looked like flesh that has just been cut, and the juice like the dark sap of a mountain oak. to make the ointment, medea, clothed in black, in the gloom of night, had drawn off this juice in a caspian shell after bathing in seven perennial streams and calling seven times on brimo [hekate, nurse of youth, brimo, night-wanderer of the underworld, queen of the dead. the dark earth shook and rumbled underneath the titan root when it was cut, and prometheus himself groaned in the anguish of his soul. argonautica 3.844f it [akhaia in

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

r pure nor impure. they are alluded to by the phrase, gfrom the animals that are not pure h; this implies [animals that on the one hand are not pure] but it does not say gimpure h [either. it is not entirely clear what animals are being referred to here. to explain: whatever extends [too far] below on the axis of gevurah becomes evil. this is the gdross of gold h mentioned in the zohar,5 which is black. dross is the rust that forms on the surface of molten metal. even though they are derived from gevurah, which is red, when they are manifest below, they become black. this is the meaning of our sages statement that gblack is a defective form of red. h6 5 2:203a. the arizal on parashat noach (2) 52 in contrast, the states of gevurah that descend on the right axis always remain red, and they

lue is therefore also 78. 2 ibid. 25:22. 3 avot 6:4. 4 moed katan 28a. the arizal on parashat toldot (2) 131 the union of these two mazal fs draws down sustenance. sustenance is the goffspring h of the union of the male and female mazal fs [the sages f statement continues] g cand drink water with measure. h water refers to the states of chesed, which extend [of themselves] without limit. but gthe black candle, h i.e, the five states of gevurah, limits them. gthe black candle h (butzina dekardanuta) is a zoharic metaphor for the five states of gevurah. they thus said, gdrink water with measure, h as in the verse g[do no injustice in judgment, neither] with length, with weights, nor with liquid measure. h5 the word for gliquid measure h (mesurah) is the same as that for gmeasure h in the sag

to after their chochmah and binah have issued forth. in each of these three cases [i.e, arich anpin, z feir anpin, and nukva] these kings.who personify stringent judgment.issued only after chochmah and binah issued. chochmah and binah.insight and comprehension.make up the abstract, objective side of the intellect. the subjective side of intellect is da fat. the objective intellect sees things in black and white, so to speak, and therefore engenders a strict outlook on life. thus, after these sub-sefirot of these partzufim have issued, stringent judgment and judgmentality follows. therefore, the supernal source of emanation had to rectify the mentalities of each [of these partzufim] by means the rectifications of the head and the rectifications of the beard, giving these three [partzufim]

ning. h perhaps this refers to water fs ability to reflect light. furthermore, the numerical value of zerach plus the kolel is 216, referring to the 216 letters that issue from gevurah, whose numerical value is also 216. zerach: zayin-reish-chet= 7+ 200+ 8= 215. gevurah: gimel-beit-vav-reish-hei= 3+ 2+ 6+ 200+ 5= 216. his referred to being gfrom batzrah, h alluding to the harvesting [betzirah] of black grapes, which alludes in turn to strict judgment. 1 genesis 36:31-39; cf. 1 chronicles 1:43-51. 2 shemot rabbah 15:22. psalms 104:1. all six things are mentioned in this psalm. the arizal on parashat vayishlach (4) 174 when the grapes are harvested, the black ones are separated out since they are unacceptable. on the other hand, since this second king is called gthe son of zerach, h it would

rd for gsackcloth h (sak. as we mentioned on a previous occasion, inter-inclusion is the hallmark of holiness. now, the strands [i.e, the threads of the sackcloth] manifest the hairs themselves of the above-mentioned four strands [of the hair of arich anpin, while the holes in between the threads of the sackcloth manifest the four white spaces. the latter look like white paper on which is written black letters, i.e, the [dark] hairs. and in fact, on the head of arich anpin they are as white as white snow. corresponding to these, in the realm of evil opposite the world of atzilut, there are 400 red [hairs. these are called the ggarment of hair h4 of the red-haired esau. almost all aspects of the created order have corresponding entities in the realm of evil, as it is written, gyou have made

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

chnique of ceremonial initiation indicates the solution of the 'anima' problem 'arise! shine! for thy light is come" and regardie unreservedly maintained this position until his death in 1985. thinking through and fully understanding the usage of such terms as "occult" or "magic" apart from their historically negative or even lurid connotations is fundamental. the association of these words with "black" magic or satanism has uniformly been the result of hysteria, narcissistic theatrics, capitalization by the media, or psychosis. to truly explore the "dark arts (or in other words, apprehend the archetype of the shadow) through systematic ritual work demands not only extraordinary knowledge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never se

tanding. there was undoubtedly a secret <33> about these celebrations, both ethnic and early christian, which no exoteric record has divulged or common sense, so-called, succeeded wholly to explain away. and the reason no doubt it this. though the early writers felt no hesitancy in expounding certain principles of the philosophy of their mysteries, none felt it incumbent upon hiiself to record in black and white the practical details of the magical technique. hence it is, in the absence of a description of the practical elements of these rites, that our scholars, anthropologists and philosophers do not feel inclined to attach much significance to the ancient mysteries other than an ordinary religious or philosophic one. that is, it is their belief that ordinary notions of an advanced theol

nia and badges and calling himself by his various titles and mottos. but he is warned that not in any vainglorious spirit are the mysteries to be approached, but in simplicity alone. this is the signal for him to be divested of all his ornaments and insignia, and by the temple entrance, just prior to being bound upon a large upstanding cross of wood, he stands alone, clad in a simple unornamented black gown. the reader is earnestly recommended to study this ritual again and again, until almost it becomes a part of his very life, incorporated into the fabric of his being, for herein are highly important and significant formulae of mystical aspiration and of practical magic. in it is exemplified the technical "dying god formula about which in the golden bough frazer has written so eloquently

aving made a close examination of the documents involved <91> another matter upon which brief comment must be made concerns the instruments. it would have given me great pleasure to have had illustrations of these reproduced in colour, for only thus can one appreciate their significance and the part they play in ceremonial. but this unfortunately has not been possible. thus they are given only in black and white, which obviously cannot impart anything but the merest fraction of their actual beauty and suggestiveness. and i impress upon the serious student, even implore him, to betake upon himself the trouble of making these instruments himself. they are very simple to fashion. and the results obtained, to say little of the knowledge acquired or the intuitive processes that somehow are stim

he ritual of the dead they are referred to as the "pillars of shu" the "l'illars of the gods of the dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chap ter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabb

REGARDIE TALISMANS

elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or paint. the result would be a flashing talisman, that is, the u

RELIGIOUS TENANTS OF THE YEZIDI

t the religious services of the people, for which they receive remuneration. the fak rs are the lowest order in the yezeedee hierarchy; it is their province to minister at sheikh adi, as hewers of wood and drawers of water, and to attend the cock in its peregrinations. they carry a band on their left shoulder with which they tie up the faggots for the shrine, and are sometimes called karabash, or black-heads, from always wearing a turban of that colour. they are also employed in collecting contributions for the temple, and in this respect they resemble the begging friars of monastic establishments. besides the above, the yezeedees have a temporal chief, which dignity is also hereditary and confined to one family. husein, the present emeer, exercises a kind of conventional authority over th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

this point giving some telling cluesrituals of the societas rosicrucianis in angliaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the preparation room, retains his citizen222s dress, but uncovered. over his head andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the fol

returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficient reflection, and his determined desire for more light.second sectionthe arrangement of the hall is as before, save that but 3 lights burn on the table in the east, and therose on the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and pres

nd chapel, aswell. at regular intervals through the centre, were four cubic tables used as desks with seats of stone,and pendant from the centre of the lofty roof hung the wondrous lamp, whose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly

in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe zelator in the preparation room is robed in scarlet: over his head and face is thrown a lightblue veil, and in his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. they proceed to the porch and give a battery of 4 at the entrance tothe sacred hall.g. of the c.:frater suffragan, there is an alarm at the entrance of our sacred hall.suffragan: guardian of the caverns, ascertain who seeks admission to the sacred precincts of a rosicrucian.guardian opens the door, and observes the password offered by the conductor of novices andzelator, which is made by th

word, and yet as well refers to the four arms of the cross, which in their respectivedirections point to infinity.you may now retire.second sectioncolour bluethe zelator being robed in blue, and in readiness is conducted to the entrance of chemic hall, thelaboratory of the chemists, in which there are six chemists either at work or at study, and there is aseventh chair vacant. conductor, still in black, taps four times lightly at the door which is respondedto by the sound of four on a silvertoned bell within: the door opens and the first chemistapproaches.1st chemist:what seek you of us?conductor of n.:to explore the truths of chemistry, and more thorough1y understand the operations of nature. wehave attained the grade of theoricus, and by this sign we claim admittance.makes the sign of th

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

we are in a landscape of salvator rosa, a troubled wilderness which seems resting after a storm. there is no moon in the sky, but you can distinguish little stars gleaming in the brushwood, and may hear about you the slow flight of great birds, which seem to whisper strange oracles as they pass. let us approach silently that crossroad among the rocks. a harsh, funereal trumpet winds suddenly, and black torches flare up on every side. a tumultuous throng is surging round a vacant throne: all watch and wait. suddenly they cast themselves on the ground. a goat-headed prince bounds forward among them; he ascends the throne, turns, and assuming a stooping posture, presents to the assembly a human face, which everyone comes forward to salute and to kiss, their black taper in their hands. with a

stery by the conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the un

exist apart from perfect equilibrium. magical equilibrium is hence one of the first conditions of success in the operations of science, and must be sought even in occult chemistry, in learning to combine contraries without neutralizing them by one another. magical equilibrium explains the great and primeval mystery of the existence and relative necessity of evil. this relative necessity gives, in black magic, the measure of the power of demons or impure spirits, to whom virtues practised upon earth are a source of increased rage and apparently of increased 34 the doctrine of transcendental magic power. at the epochs when saints and angels work miracles openly, sorcerers and fiends in their turn operate marvels and prodigies. rivalry often creates success; we lean upon that which resists. 3

which these words were pencilled: tomorrow, at three o'clock, in front of westminster abbey, the second half of this card will be given you. i kept this curious assignation. at the appointed spot i found a carriage drawn up, and as i held unaffectedly the fragment of card in my hand, a footman approached, making a sign as he did so, and then opened the door of the equipage. it contained a lady in black, wearing a thick veil; she motioned to me to take a seat beside her, showing me at the same time the other half of the card. the door closed, the carriage drove off, and the lady raising her veil i saw that my appointment was with an elderly person, having grey eyebrows and black eyes of unusual brilliance, strangely fixed in expression. sir, she began, with a strongly marked english accent

hat which rendered him still more famous was a certain elixir of life, which immediately restored to the aged the strength and vitality of youth. the basis of this composition was malvoisie wine, and it was obtained by distilling the sperm of certain animals with the sap of certain plants. we are in possession of the recipe, but our reasons for withholding it will be understood readily. 73 xv y p black magic samael auxiliator we approach the mystery of black magic. we are about to confront, even in his own sanctuary, the black god of the sabbath, the formidable goat of mendes. at this point those who are liable to fear should close the book; even persons who are a prey to nervous impressions will do well to divert their attention or to abstain. we have undertaken a task, and we must comple

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

embrace; but she freezes all those whom she touches and herself never kindles. at times, notwithstanding, one would think her seized with frenzy; she stalks slowly no longer; she runs; if her feet are too slow, she spurs a pale horse and charges all breathless through multitudes. murder rides with her on a russet charger; shaking his mane of smoke, fire flies before her with wings of scarlet and black; famine and plague follow on diseased and emaciated steeds, gleaning the few sheaves which remain to complete her harvest. after this funereal procession come two little children, radiating with smiles and life, the intelligence and love of the coming century, the dual genius of a newborn humanity. the shadows of death fold up before them, as does night before the morning star; with nimble f

the persons on whom we are operating. bad faith and bad will in subjects constitute the gravest hindrance to the direction of magnetism. women above all. who are essentially and invariably actresses, who take 18 the ritual of transcendental magic pleasure in impressing others so that they may impress themselves, and are the first to be deceived when playing their neurotic melodramas. are the true black magic of magnetism. so is it for ever impossible that magnetizers who are uninitiated in the supreme secrets and unassisted by the lights of the kabalah should govern this refractory and fugitive element. to be master of woman, we must distract and deceive her skilfully by allowing her to suppose that it is she who is deceiving us. this advice, which we offer chiefly to magnetic physicians

ide him; he endeavours to produce gold, and he exhausts all his resources; his torture is that of tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the ope

strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacre

hierarchic goat of mendes, when it becomes the sign of infernal evocations. the allegorical star of the magi is no other than the mysterious pentagram; and those three kings, sons of zoroaster, conducted by the blazing star to the cradle of the microcosmic god, are themselves a full demonstration of the kabalistic and magical beginnings of christian doc-trine. one of these kings is white, another black and the third brown. the white king offers gold, symbol of light and life; the black king presents myrrh, image of death and of darkness; the brown king sacrifices incense, emblem of the conciliating doctrine of the two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred

ROBERT KIRK WALKER BETWEEN WORLDS

rse, the fairy queen stole me away 'and pleasant is the fairy land but a strange tale i'll tell, for at the end of seven years they pay a fine to hell 'at the end of seven years they pay a fine to hell, and as i am of mortal flesh i fear it is myself 'tomorrow night is halloween, and the fairy folk do ride; those that would their true love win at miles cross they must hide 'first you let pass the black horse then you let pass the brown, but run up to the milk white steed and pull the rider down 'first they'll change me in your arms into some snake or adder, hold me close and fear me nod for i'm your child's father 'then they'll turn me in your arms into a lion wild, hold me close and fear me not as you would hold your child 'then they'll turn me in your arms into a red-hot bar of iron, hol

so display, or inform the magician in advance, in an educative or helpful role. the simple acquisition of information, however, is not sufficient, for the sequences must be experienced. in many versions of the ballad, the description is given, then repeated in its entirety during the chronological development of the disenchantment. three courts of elfland are usually described- those that ride on black, brown and white horses. these correspond to three orders of inner-world beings in magic, and to three phases of changing matter in alchemy. 12. the transformations in effect how do the transformations work? we are given a rationalized explanation on the superficial level of the ballad: the fairies change tam lin into shapes difficult for janet to hold, so that they might keep him as their s

RUBY TABLET OF SET

we cannot get away from it; all our hypocrisies and shams are just as much a part of ourselves as what we like to think is the real man. all that we do when we make these pretenses is to set up internal strain and conflict; there is nothing objective in it. instead of adding to our experience, which is the great work, we shut ourselves up in this citadel of civil turmoil; it is the formula of the black brothers "the golden mean is more valuable as the extremes which it summarizes are distant from each other; that is the plain mechanics of the lever. so don't pay too much attention to these remarks; they are no more than the quiet, fireside reflections of a man who has spent all his life breaking records. the golden mean, at its best, can only keep you from extravagant blunders; it will nev

ake wisdom. intelligence is therefore a lower order opposite than wisdom. hierarchy the ability to comprehend a message or situation is a measure of one's intelligence. note that the temple of set recognizes two classes of intelligence: that of the mind and that of the heart. similarly there is comprehension using faculties of the mind, and comprehension using faculties of the heart. the xepering black magician should strive to develop both modes of comprehension and intelligence. hierarchy patience is another quality which combines with others to make wisdom. patience is therefore of the same level as intelligence. balance although patience is generally better (more beneficial) than impatience, sometimes impatience is appropriate- these opposites definitely require balance. polarity our f

ication suggests means that good will generally be accidental, and we suggest that conscious beings will calculate and plan good, performing intentional good works. yes, good and bad can be used to imply accidental or naturally occurring desirable and undesirable situations, and perhaps these should be a second pair of opposites subsidiary to good and evil. opposition the popular misconception of black magicians is that we must be evil (or bad. we sometimes foster this misconception because we find good in many of the activities and philosophies which the blind public believes to be evil. however, in both objective and subjective arenas, the healthy black magician will always pursue a personal absolute of good, and seek to destroy evil (it's just that our perception of good and evil differ

or wishes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to

his article, the initiate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. additions to this bibliography are welcome, and should be sent to the grand master (rt entries are from the ruby tablet of set. barrett, ronald k, book of opening the way (key #4. rt a17.2-4. barrett, ronald k, stele of xem. rt a17.28-1. cavendish, richard, the black arts. 4c (ts-3. crowley, aleister, the book of thoth. 9l (ts-4. de lubicz, isha schwaller, her-bak. 2l (ts-1. de lubicz, isha schwaller, symbol and the symbolique. 2v (ts-4. fisher, leonard everett, symbol art: thirteen squares, circles, and triangles from around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth s, signs and symbols around the world. ny:

SABBATIC KABALA OF THE CROOKED PATH

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

nvocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals, like scorpios, centipedes and the like. in the tarot these letters has been assigned to the priestess and death. since this cell is the lunar abode it is also t

ins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is sym

ion will occur. the aspiration in this house is total stellar and has through its high aspiration tight connections with the lunar mansions and the abysmal waters resting in the lunar realms. it is in these domains the congress with the devil is sought and where the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between

SALMANRUSHDIE THESATANICVERSES

bitch-city, his first migration; his father got a job amongst the fleet-footed inspirers of future wheelchair quartets, the lunch-porters or dabbawallas of bombay. and ismail the farishta followed, at thirteen, in his father's footsteps. gibreel, captive aboard ai-420, sank into forgivable rhapsodies, fixing chamcha with his glittering eye, explicating the mysteries of the runners' coding system, black swastika red circle yellow slash dot, running in his mind's eye the entire relay from home to office desk, that improbable system by which two thousand dabbawallas delivered, each day, over one hundred thousand lunch-pails, and on a bad day, spoono, maybe fifteen got mislaid, we were illiterate, mostly, but the signs were our secret tongue _bostan_ circled london, gunmen patrolling the gangw

their names even before they had left his room. not only did he become a philanderer of the worst type, but he also learned the arts of dissimulation, because a man who plays gods must be above reproach. so skilfully did he conceal his life of scandal and debauch that his old patron, babasaheb mhatre, lying on his deathbed a decade after he sent a young dabbawalla out into the world of illusion, black-money and lust, begged him to get married to prove he was a man "god-sake, mister" the babasaheb pleaded "when i told you back then to go and be a homo i never thought you would take me seriously, there is a limit to respecting one's elders, after all" gibreel threw up his hands and swore that he was no such disgraceful thing, and that when the right girl came along he would of course underg

english stunt-man eustace brown, who had delivered the punch. he protested vehemently. was he not the same fellow who had performed opposite chief minister n. t. rama rao in his many theological movie roles? had he not perfected the art of making the old man look good in combat without hurting him? had he ever complained that ntr never pulled his punches, so that he, eustace, invariably ended up black and blue, having been beaten stupid by a little old guy whom he could've eaten for breakfast, on _toast, and had he ever, even once, lost his temper? well, then? how could anyone think he would hurt the immortal gibreel- they fired him anyway and the police put him in the lock-up, just in case. but it was not the punch that had flattened gibreel. after the star had been flown into bombay's b

way home from school, having just descended from the school bus on which he had been obliged to sit squashed between the adhesive sweatiness of boys in shorts and be deafened by their noise, and because even in those days he was a person who recoiled from raucousness, jostling and the perspiration of strangers he was feeling faintly nauseated by the long, bumpy ride home. however, when he saw the black leather billfold lying at his feet, the nausea vanished, and he bent down excitedly and grabbed- opened- and found, to his delight, that it was full of cash- and not merely rupees, but real money, negotiable on black markets and international exchanges- pounds! pounds sterling, from proper london in the fabled country of vilayet across the black water and far away. dazzled by the thick wad o

nfinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius severus, and across the wild insanity of the street, and over the sea wall, and so at last on to the broad expanse of shiny black rocks with their little shrimpy pools. christian girls giggled in frocks, men with furled umbrellas stood silent and fixed upon the blue horizon. in a hollow of black stone salahuddin saw a man in a dhoti bending over a pool. their eyes met, and the man beckoned him with a single finger which he then laid across his lips _shh, and the mystery of rock-pools drew the boy towards the stranger

SAPPHIRE TABLE OF SET MAIN

ihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insulate and protect himself, and to aggrandize himself by predatory practices. he may indeed prosper for awhile, but in the end he must perish, especially when with a new aeon a new word is proclaimed wh

ister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3]

nthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then an

' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply

on and to protect the temple. what i have tried to focus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project

SAPPHIRE TABLET OF SET

ihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insulate and protect himself, and to aggrandize himself by predatory practices. he may indeed prosper for awhile, but in the end he must perish, especially when with a new aeon a new word is proclaimed wh

ister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3]

nthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then an

' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply

on and to protect the temple. what i have tried to focus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project

SATANGEL

mer (also the first anniversary of the founding of the shaman/poem-singer circlsoliber satangelica nathaniel j. harris soror tekla 484, 3, toph introduction; the grimoire the importance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical flights to nocturn

in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame the author or o

cerer down, they would not simply blame the author or otherwise assume inauthenticity of the text itself. instead, they would take it to a priest to be blessed (indeed, there are many grimoire existent that have actually been copied and composed by the hands of clergymen, or written with the assumption that the diabolist has been ordained. these grimoire were as essential to the passing on of the black art as any initiatory lineage, and were not easy to come by. the quest to obtain such would often involve long journeys to foreign lands, the exchange of quite vast amounts of money, and occasionally the loss of life. hence the devils and angels summoned by them, like the sorcerers that used them, had great respect for the mere obtainment of such a volume. this in itself would be enough to c

ave developed my own system. i have no name for what i do other than witchcraft, which might cause some confusion with the more modern pagan religion, but is otherwise a fair description that will be understood anywhere in the world. indeed, the belief that the average rural cunning men and witches of old were unable to read or write is now considered to be largely error. that these operations of black magick are otherwise known as goetia, meaning witchcraft or the howling of the witches, goety being an obsolete english word derived from the above latin employed to mean the performing of magick by summoning spirits, should be clue enough to their origins. indeed, before conversion a huge portion of pagan gods could easily have been described as devils anyway- however benevolent they were t

en and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive

SATANIC BIBLE

of the time so they are discouraged in a consumer society, but an eye for beauty, for balance, is an essential satanic tool and must be applied for greatest magical effectiveness. it's not what's supposed to be pleasing it's what is. aesthetics is a personal thing, reflective of one's own nature, but there are universally pleasing and harmonious configurations that should not be deninicalled "the black pope" by many of his followers, anton lavey began the road to high priesthood of the church of satan when he was only 16 years old and an organ player in a carnival "on saturday night i would see men lusting after half-naked girls dancing at the carnival, and on sunday morning when i was playing the organ for tentshow evangelists at the other end of the carnival lot, i would see these same m

cifer- the enlightenment i. wanted: god- dead or alive ii. the god you save may be yourself iii. some evidence of a new satanic age iv. hell, the devil, and how to sell your soul v. love and hate vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a

eventh key the twelfth key the thirteenth key the fourteenth key the fifteenth key the sixteenth key the seventeenth key the eighteenth key the nineteenth key introduction burton h. wolfe on a winter's evening in 1967, i drove crosstown in san fransisco to hear anton szandor lavey lecture at an open meeting of the sexual freedom league. i was attracted by newspaper articles describing him as "the black pope" of a satanic church in which baptism, wedding, and funeral ceremonies were dedicated to the devil. i was a free-lance magazine writer, and i felt there might be a story in lavey and his contemporary pagans; for the devil has always made "good copy, as they say on the city desk. it was not the practice of the black arts itself that i considered to be the story, because that is nothing n

there were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press publicized aleister crowley as the "wickedest man in the world. and there were hints in the 1920s and '30s of a "black order" in germany. to this seemingly old story lavey and his organization of contemporary faustians offered two strikingly new chapters. first, they blasphemously represented themselves as a "church, a term previously confined to the branches of christianity, instead of the traditional coven of satanism and witchcraft lore. second, they practiced their black magic openly instead of undergrou

acks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to lavey talk that first time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all ra

SATANIC RITUALS

f the devil up is down, pleasure is pain, darkness is light, slavery is freedom, and madness is sanity. the satanic ritual chamber is die ideal setting for the entertainment of unspoken thoughts or a veritable palace of perversity. now one of the devil's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama

to make it apparent that things are not always as they seem and that no standard can or should be deified, for under the proper conditions any standard can be changed. because satanic ritual so often exerts such change, both within the chamber and as an aftermath in the outside world, it is easy to assume that the upside-down cross and the lord's prayer recited backwards* usually linked with the black mass are also synonymous with satanism. this generalization is correct in theory, since satanism indeed represents the opposite viewpoint, and as such acts as a catalyst for change. the fact is, throughout history a "bad guy" has been needed so that those who are "right" can flourish. it was to be expected that the first messes noirs would institute reversals of existing liturgy, thus reinfo

ritualized. the productions contained here fall into two distinct categories: rituals, which are directed towards a specific end that the performer desires; and ceremonies, which are pageants paying homage to or commemorating an event, aspect of life, admired personage, or declaration of faith. generally, a ritual is used to attain, while a ceremony serves to sustain. for example, the traditional black mass would incorrectly be considered a ceremony-a pageant of blasphemy. actually it is usually entered into for a personal need to purge oneself, via overcompensation, of inhibiting guilts imposed by christian dogma. thus it is a ritual. if a black mass is performed by curiosity seekers or "for fun" it becomes a party. what constitutes the difference between a satanic ceremony and a play pre

n far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a telephone directory it does not mean he is intimately acquainted with each person listed. it is often said that magic is an impersonal tool and therefore neither "white" nor "black" but creative or destructive, depending upon the magician. this implies that-like a gunmagic is as good or bad as its user's motivations. this, unfortunately, is a half-truth. it presumes that once a magician activates his magical weapon it will serve him according to his own propensities. if a magician were dealing with only two elements-himself and his magical force-this theory could be va

translation usually follows after a brief space. wherever both languages are so presented, only one should be employed. to reiterate a statement in an alternate language breaks the flow of the original statement. if the foreign text is used, the english translation should be studied beforehand, so the meaning of the foreign text will be fully understood. le messe noir the original psychodrama the black mass is a valid satanic ceremony only if one feels the need to perform it historically, there is no ritual more closely linked with satanism than the black mass. it has long been considered the principal elective of satanists, who were assumed never to tire of trampling on crosses and of stealing unbaptized infants. if a satanist had nothing else to do, and was independently wealthy, newer a

SATANICON

nchester, new hampshire, by the blackstar church on all antichrist s day may 7, 1996. satanagram copyright 1993 by adrian clavex. satanicon copyright 1993 by adrian clavex. satanicon: the book of evil revised and expanded edition copyright 1996 by adrian claves. all rights reserved. printed in the usa -iii- prelude to evil: hell! hell isn t such a bad place. hell is our creed. hell is the satanic black chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despair, politics and newspapers, problems great and small. hell is where we consume the smokish flavours of incense and soothing melodies of bach and berlioz. hell is where we re sympathetic to darkened image

he doctrine of antichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition as we approach the dawning of the millennium, we will continue to s

cedence over the moralities of altruism and mysticism. xians and their houses of shame will finally be realized and relegated to the gutters! hence, diabolism will be recognized as the religion, par excellence! the satanicon: a treatise of man s dark nature is a system of evilution; a collection of philosophical and psychological devices of darkness. through its doctrines of lucifarian wisdom and black art, the creator and the barbarian will experience strength and the development of a will of power! satanicon: the book of evil, touches all facets of life and death. in satan s honor! adrian clavex the blackstar church 1993 ce the year one of the age of evil -1- book i: the writ of an antichrist -2- the denouncement of theism: diabolical and xian so many are as infants to religious thought

if he/she is to be successful in conquests of personal and worldly natures -9- the satanic creed better to live in pandemonium than exist in subservience! the precepts of evilution 1 have no false gods before yourself! 2 develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfishness are the elements of its core! 3 study tomes on psychology, philosophy and the black arts which are relevant to diabolism! 4 create! utilize the natural talents you possess to their utmost. creation is the hallmark of the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be wil

the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 practice the liturgies of evil with reverence and imagination, within the black chapel and in their social applications! 11 destroy that which deserves to be destroyed! 12 knowledge, imagination, strength-in-purpose and action all add up to results! 13 occasional solitude is essential for imaginative thought and reflection on life! 14 satan is the original rebel he staged a revolt. do not remain oppressed! we satanists have religious rights and freedoms which need to be

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

o wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dousing the smoldering charcoal with a plentiful amount of conjuration saltatsatanism- an examination of satanic black magic introduction the aim of this dissertation is to focus upon some of the ritual magical aspects of modern satanism without recourse to the sensationalism that is only too evident when satanism is misunderstood. it is only when one steps aside from one's preconceptions and morality that satanism can be understood in a clear and balanced light. there has been in the past a tendency to appr

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

st out of heaven but that one day he and his worshippers would resume their rightful place in heaven. during the investigation that ensued, the roman church also discovered an initiation ritual which some of the luciferians confessed to under the threat of death. according to their confessions the new initiate was required to kiss the behind of a toad, after which he was approached by 'a man with black eyes who was pale, emaciated and icy cold'(2) the man, most likely representing the devil himself, was kissed by the initiate who then instantaneously lost his catholic faith. after this a feast was held and 'a large black cat appeared, emerging from a statue which was always present'(3) again the members present would kiss the cats behind and then the ritual was concluded with an orgy. some

ch a satanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the manipulations of society and its adherent morality as satanism- an examination of satanic black magic side 2 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 mentioned earlier. once the ritual initiation has been completed there then begins a process of psychological change. to a large extent this change is simply a development of conscious awareness of one's actions, thoughts and feelings. the individual, having successfully passed throu

she is now a member. examples of this role are found in the development of new ways to manifest the sinister energy of the tradition. art, music, philosophy, politics and literature are all examples of this creative expression that the new initiate is eventually expected to develop further, a development that should essentially imbue within the creation the energy of the dark gods themselves. the black mass the most infamous satanic ritual is the rite known as the black mass. the development of the black mass is not, as some authors have understood it, a recent development, but one that has occurred over a period of 1200 years and its origin, far from lying in an established satanic tradition, lies within the rituals and ceremonies of the early christian church. the mass of the dead is con

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

t features eighteen chapters on today s prominent world religions and also explores ancient beliefs, such as those of egypt and mesopotamia; smaller movements like that of neo-paganism and baha; and philosophies, including those of ancient greece and rome, agnosticism, and atheism. in addition, vii an introductory chapter, what is religion, explores the concept of religion in more depth. numerous black-and-white images illustrate the text, while sidebars highlight interesting people and fascinating facts connected with the world s religions. the title includes a glossary, a timeline, research and activity ideas, sources for further reading, and a subject index. world religions reference library world religions: almanac is only one component of the three-part world religions reference libra

rs eighteen excerpted writings, speeches, and sacred texts from across the religious spectrum. the selections are grouped into three thematic chapters: creation stories and foundation myths; characteristics of the divine; and religion as a guide to living. the first explores the creation stories of religions, such as those relayed in islam s qur an, and foundational myths, such as the one told in black elk speaks, that provide a unifying cultural basis for many people. the second chapter, characteristics of the divine, explores the aspects and personalities of god or the gods as revealed through religious documents such as the epic of gilgamesh and swami vivekananda s paper on hinduism. the final chapter examines how religion provides guidelines that people can use in their everyday lives

ing about different religions. choose two religious figures, one from the past and one from the present. write a report in which you discuss their lives. how are their religious beliefs seen in their actions? include a photo or drawing of each figure. figures from the past might include zarathushtra, the founder of zoroastrianism, or the chinese philosopher confucius. modern figures might include black elk, the native american who wrote about his life as a member of the lakota sioux tribe, or malidoma some, who has written about his african religious heritage. world religions: almanac xxxv research and activity ideas world religions almanac volume 1 michael j. o neal and j. sydney jones neil schlager and jayne weisblatt, editors 1 what is religion? one of the most interesting aspects of re

upon the land, endowed with divine powers by an, lady who rides upon a beast, whose words are spoken at the holy command of an! the great rites are yours: who can fathom them? destroyer of foreign lands, you confer strength on the storm. beloved of enlil, you have made awesome terror weight upon the land. you stand at the service of an s commands. the exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from a

t egyptian religion. aldokkan. http//www.aldokkan.com/religion/ religion.htm (accessed on may 17, 2006. the egyptian book of the dead. parts translated by e.a. wallis budge and allen and faulkner. touregypt.net. http//www.touregypt.net/bkofdead.htm (accessed may 17, 2006. egyptology online. http//www.egyptologyonline.com (accessed on may 17, 2006. the exaltation of inana( inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature, oxford, england, 1998. http//www-etcsl. orient.ox.ac.uk (accessed on may 17, 2006. hymn to ra. internet ancient history sourcebook. http//www.fordham.edu/ halsall/ancient/ra-ani.html (accessed on may 17, 2006. life in ancient egypt. carnegie museum of natural history. htt

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

lously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with co

SETIAN DIVINATION

is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinatory systems. you are all free to try the following. the use of a divinatory system requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols that apply to the questions of kingship, not when the crops need to be harvested. secondly the system must be usable within a rational and ordered life. thirdly the questioner must be of great emotional maturity. fourthly, the system must have uses in sorcery. let us consider the idea of war. now if you

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

adapted from materials contained in the dragon-book of essex by andrew d. chumbley. the initiatic edition of this book was privately published in 1997. an edition for outer distribution is in preparation for publication in forthcoming years. the author is the presiding magister of cultus sabbati and preceptor of the uttara kaula sampradaya) andrew d. chumbley 2ofthe seven scrolls children of the black rose, scroll #1 the sons and daughters of lucifer by father nate leved, first church of satan [scroll#1 freedom flight your hand now holds the wisdom of the ages, the map to the gateway of the universe. it is small in size but large in wisdom and knowledge. it is intended to be simple, but do not hold it in con

fulfillment. those who scoff will continue on as a frog trying to climb up the wall of a slick-sided well, laboring all day trying to gain a few feet only to slide back down each night only to find themselves in the same dreary situation in the morning. however, there is help if the seeker will but listen for the gnosis and remember their revelations. this then is the book of the children of the black rose, the family of lucifer, and when seekers learn the gnosis, they will belong, be successful and know fulfillment. their limitations vanish, and the y are free to grow in stature. they will also prosper and live in harmony with one another in a land of plenty. you see, there is more to all this than meets the eye, and the ignorant man is much less than his ancestors who once had the gnosi

ed to servility, no matter how hard he tries to convince himself otherwise. the incomplete and ignorant can never rise to full stature and must sit at the feet of one who has become, hoping for the enlightenment that will never come because they have never asked. your chance to grow in stature is here and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many b

y scribes into all of the world's major languages so the wisdom could be freely given to all who would ask. however, few could ask because the knowing has been suppressed by those who seek power, wealth, and personal gain at the expense of their fellows. this then is a condensed version of the keys to the gnosis written in simple language as a book of concepts. it is meant for the children of the black rose as the time of upheaval nears, because the heart of the knowing must be in the hands of many before the quickening. victor of the sword of light we who carry the keys forward are considered as victors of the sword of light. we seek the power of the force and ally ourselves with it, drawing it into our very beings until our stature rises unto greatness. our task is to learn and do and te

a victor of the sword of light and to inherit our portion of the all. now, why would we need a sword? does that imply that we are warriors? further, if we are warriors, is there a war? of course there is. we are involved in that age-old spiritual war with those who would enslave us, and we aim to win that war. the war of which we speak is that ancient and fierce battle between the children of the black rose and the opposition- those who carry the cross of submission and failure upon their backs and would have us share their load. we are spiritual warriors who fight off the darkness of ignorance and mysticism and refuse to submit to alien concepts which are against our nature. we are conservative in nature and take responsibility for our own actions. we play fair and help others to do the s

SIFRA DETZNIYUTHA

se like an eagle, and if you will set your nest among the stars, from there i shall bring you down.78 and you, the grasses. were brought forth from the earth.79 when? when the name (hvhy) was implanted. and thus air came forth. and a spark80 came to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging over the deep holes, so that he hears right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation

the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen as not. 4) the cheeks are covered from this side and from that side. 5) among them are visible apples red like a rose. 6) in one tress hang the strong black ones, even unto the breast. 7) the lips, red as a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to surround and protect himself. and you, the grass

SINISTER TAROT

e power within is great the eagle eats its human offspring cold music here blue woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bells rung, the cortege from a black hill passed the squatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them a

achieve long term aims beyond the causal death of an individual; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a r

ink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new possibilities. an ethos that is alive and evolving

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ced that some years ago, in my younger days, whether of authorship or life, i felt a desire to make myself acquainted with the true origin and tenets of the singular sect known by the name of rosicrucians. dissatisfied with the scanty and superficial accounts to be found in the works usually referred to on the subject, it struck me as possible that mr. d 's collection, which was rich, not only in black-letter, but in manuscripts, might contain some more accurate and authentic records of that famous brotherhood, written, who knows? by one of their own order, and confirming by authority and detail the pretensions to wisdom and to virtue which bringaret had arrogated to the successors of the chaldean and gymnosophist. accordingly i repaired to what, doubtless, i ought to be ashamed to confess

i may direct your researches to the proper source of intelligence" and with that he buttoned his greatcoat, whistled to his dog, and departed. it so happened that i did meet again with the old gentleman, exactly four days after our brief conversation in mr. d 's bookshop. i was riding leisurely towards highgate, when, at the foot of its classic hill, i recognised the stranger; he was mounted on a black pony, and before him trotted his dog, which was black also. if you meet the man whom you wish to know, on horseback, at the commencement of a long hill, where, unless he has borrowed a friend's favourite hack, he cannot, in decent humanity to the brute creation, ride away from you, i apprehend that it is your own fault if you have not gone far in your object before you have gained the top. i

cross himself as if mermaid or sprite had wailed no earthly music in his ear(*orpheus was the favourite hero of early italian opera, or lyrical drama. the orfeo of angelo politiano was produced in 1475. the orfeo of monteverde was performed at venice in 1667) this man's appearance was in keeping with the characteristics of his art. the features were noble and striking, but worn and haggard, with black, careless locks tangled into a maze of curls, and a fixed, speculative, dreamy stare in his large and hollow eyes. all his movements were peculiar, sudden, and abrupt, as the impulse seized him; and in gliding through the streets, or along the beach, he was heard laughing and talking to himself. withal, he was a harmless, guileless, gentle creature, and would share his mite with any idle laz

s not like some senseless instrument, mechanical in its obedience to a human hand, it was as some spirit calling, in wail and agony from the forlorn shades, to the angels it beheld afar beyond the eternal gulf. they exchanged glances of dismay. they hurried into the house; they hastened into the room. pisani turned, and his look, full of ghastly intelligence and stern command, awed them back. the black mantilla, the faded laurel-leaf, lay there before him. viola's heart guessed all at a single glance; she sprung to his knees; she clasped them "father, father, i am left thee still" the wail ceased, the note changed; with a confused association half of the man, half of the artist the anguish, still a melody, was connected with sweeter sounds and thoughts. the nightingale had escaped the purs

eated next him, a figure hideous enough to have personated one of the malignant beings of whom zanoni had spoken. it was a small man, dressed in a fashion strikingly at variance with the elaborate costume of the day: an affectation of homeliness and poverty approaching to squalor, in the loose trousers, coarse as a ship's sail; in the rough jacket, which appeared rent wilfully into holes; and the black, ragged, tangled locks that streamed from their confinement under a woollen cap, accorded but ill with other details which spoke of comparative wealth. the shirt, open at the throat, was fastened by a brooch of gaudy stones; and two pendent massive gold chains announced the foppery of two watches. the man's figure, if not absolutely deformed, was yet marvellously illfavoured; his shoulders h

SIR WALLIS BUDGE EGYPTIAN MAGIC

emons. such false knowledge and power they sold for money, and for purposes of gain the so-called magician was ready to further any sordid transaction or wicked scheme which his dupe wished to carry out. this magic degenerated into sorcery, and demonology, and wit craft, and those who dealt in it were regarded as associates of the devil, and servants of the powers of darkness, and workers of the "black art" in the "white" and "black" magic of the egyptians most of the magic known in the other countries of the world may be found; it is impossible yet to say exactly how much the beliefs and religious systems of other nations were influenced by them, but there is no, doubt that certain views and religious ideas of many heathen and p. xiii christian sects may be traced directly to them. many i

them. but the egyptians were unfortunate enough not to be understood by many of the strangers who found their way into their country, and as a result wrong and exaggerated ideas of their religion were circulated among the surrounding nations, and the magical ceremonies which were performed at their funerals were represented by the ignorant either as silly acts of superstition or as tricks of the "black" art. but whereas the magic of every other nation of the ancient east was directed entirely against the powers of darkness, and was p. 4 invented in order to frustrate their fell designs by invoking a class of benevolent beings to their aid, the egyptians aimed being able to command their gods to work for them, and to compel them to appear at their desire. these great results were to be obta

brought back to their own country much information concerning its religion and civilization, and, though they misunderstood many things which they saw and heard there, some of the greatest of thinkers among the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where, it will be remembered, the following is narrated. the stude

egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted the word under the form kheme to the greeks, romans, syrians, and arabs. at a very early period the egyptians were famous for their skill in the working of metals and in their attempts to transmute them, and

ansmitted the word under the form kheme to the greeks, romans, syrians, and arabs. at a very early period the egyptians were famous for their skill in the working of metals and in their attempts to transmute them, and, according to greek writers, they employed quicksilver in the processes whereby they separated the metals gold and silver from the native ore. from these processes there resulted a "black" powder or substance which was supposed to possess the most marvellous powers, and to contain in it the individualities of the various metals; and in it their actual substances were incorporated. in a mystical manner this "black" powder was identified with the body which the god osiris was known to possess in the underworld, and to both were attributed magical qualities, and both were though

SIX WAYS OF KNOWLEDGE

the will of the magician increases, the other-centric forms came be made to manifest much more easily. i will deal with six modes of perception in the order we usually discover them. touch (self-centric. the verb "to grasp" is amn which sounds like amn the word for "the hidden" this punning association lead to the story of amun creating the world by masturbation. this act is a sacred one for any black magician, obviously. in the book of knowing the spiral force of re and felling apep, the unnamed god who came into being as xepera, masturbates and then takes his seed into his mouth and says his name- which at that moment is heka= magic. the act of stroking one's self is not merely to be understood as sexual gratification (although learning to materialize one's wants through this method of

SOLOMON

fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man, where is thy son? and what means this garb" and he answered "lo, i am become childless, and sit by my son's grave in despair. for it is already two days that he is dead" but i solomon, on hearing that, and knowing that the demon ornias had told me the truth, glorified the god of israel. 116. and the queen of the south saw all this, and marvelled [41

SORCERIES OF ZOS

spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in

nd encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of subconscious desires concentrated in the alluringly sensuous form of the serpent of shadow goddess. the mechanics of dream control are in many ways similar to those which effect conscious astral projection. my own system of dream control derives from two sources: the formula of eroto-comatose lucidity discovered by ida nell

f desire 'each letter of which relates to a sex-principle( that is to say he noted certain correspondences between the inner movements of the sexual impulse and the outer form of its manifestation in symbols, sigils, or letters rendered sentient by being charged with its energy. dali refers to such magically charged fetish-forms as 'accommodations of desire) which are visualized as shadowy voids, black emptinesses, each having the shape of the ghostly object which inhabits its latency, and which is only by virtue of the fact that it is not. this indicates that the origin of manifestation is non-manifestation, and it is plain to intuitive apprehension that the orgone of reich, the atmosheric 'i' of austin spare, and the dalinian delineations of the 'accommodations of desire' refer in each c

trials at the end of the 17th century. the subsequent persecutions apparently obliterated all outer manifestations both of the genuine cult and its debased counterfeits. the principal symbols of the original cult have survived the passage of aeon- long cycles of time+ they all suggest the backward way- the sabbath sacred to sevekh or sebt, the number seven, the moon, the cat, jackal, hyaena, pig, black snake, and other animals considered unclean by later traditions; the widdershins and back-to-back dance, the anal kiss, the number thirteen, the witch mounted on the besom handle, the bat, and other forms of webbed or winged nocturnal creature; the batrachia generally, of which the toad, frog, or hekt. was preeminent. these and similar symbols originally typified the draconian tradition whic

SPENSER THE CULT OF THE ALL SEEING EYE 1960

material held in solution under the pressure of the earth's crust. the mural the fresco mural was described in the un review of january 1958 as having been designed "to conform with the purity of line and color sought, for what secretary general dag hammarskjold has called 'a room of stillness" it was painted predominately in shades of grays and blues but includes yellow and white patterns and a black half-sphere. light pure colors intersect to form deeper shades. the new york times3 described the fresco as being eight feet eight inches in height and six feet eight inches in width; more brightly illuminated at the top than at the bottom. bo beskow, an old friend of dag hammarskjold, painted the mural "dag had me start sketches on this last summer" he said "he wanted me to do the actual wo

d to give a feeling of space with the picture. the un review story stated that "he sought to open up the room so that the eye can travel in the distance when it strikes the wall. to give a slight upward movement, he said he designed winding circles and a spiraling diagonal line which might be compared to a vibrating musical chord. as a 'resting spot' for the viewer's eyes, he provided one spot of black amid the light colors, a half circle at which all lines of the fresco and the room converge" in the new yorker story cited earlier (see sources, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open u

mans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further than the inner entrance of the meditation room to see concrete evidence of the godlessness of the u.n. the "stone" the metal altar, in its stark setting in that room is in itself a symbol of idolatry "stone worship was perhaps the earliest form of fetichism. eussebius cites porphyry as saying that the ancients represented the deity by a black stone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone 'was adapte

o a definite end are a power, and power can oppose power for good or for evil. the scheme for world dominion might be doomed by the recognition of this principle alone, but, as it is unfortunately unrecognized, it remains unchallenged" the tetragrammaton a striking feature of the mural is the white half-crescent in its upper right quadrant. the inner curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the exact center of the bisected figure. therefore, if the curve of the crescent is continued fullcircle, the figure which results is a hidden point within a circle, the symbol which was adopted by the astronomers as their sign of the sun. in the ancient- 17- mysteries the point in the circle denoted the principle of fecundity an

he circle denoted the principle of fecundity and has been carried down through the ages as a sign of various secret societies, including the llluminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometrical figures (and shadings) in the mural. the two crescent shapes and the four long triangles. white, yellow, blue and black. which are located in the two upper tiers of the mural, are each counted as one figure. the number 72 denoted from the earliest days the divine name of 72 words. this number is derived from a permutation of the values assigned to the four letters of the tetragrammaton (jhvh: jehovah, the ineffable, unpronounceable name of god. this name, in its multitude of forms, can be used to work miracle

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

d. phrixus and his sister helle, children of a boeotian king, suffered badly at the hands of their stepmother. the gods sent them a ram with a golden fleece, which carried them away through the air. as they flew over the strait between europe and asia, helle fell in and was drowned which gives the strait its name, hellespont. phrixus however reached the king of colchis on the eastern shore of the black sea, where he sacrificed the ram to the gods and gave its fleece to king aeetes. he caused it to be hung up in a grove and guarded by a terrible myth and mysteriosophy 75 dragon. it was the greek hero jason, in company with the other heroes heracles, theseus, orpheus, and so on, who undertook to fetch the fleece from colchis. aeetes laid upon jason severe conditions for the attainment of the

SYMBOLISM OF THE BANNERS

of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some strange condition of space. mary herself steps forward as if to take on herself the weight of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of t

legs forming a cross, suggests the triangle over a cross, the sign of q. having taken a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced ca

addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stan

eld which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the ban

essential that the pieces be held completely flat before final sewing if a machine is used. otherwise, fabrics may pull to one side or the other creating uneven lines. the following is a technique for sewing a cross. in the absence of iron-on seam binding, the panels should be basted (large temporary stitches) to the background panel. 1) iron the fabric, and on the back of it draw a cross. a soft black pencil will generally show up, even on black fabrics. a white chalk pencil available at fabric stores may also be used. lines must be measured carefully. 2) cut around the outside of the cross, leaving a border of approximately 3/8 inch. 3) cut the corners and central angles as shown in the illustration. 4) apply a very small drop of white glue at each inner or outer corner point. this will

SYMBOLISM

or wishes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

til about a year later when i was sitting on via venato, having coffee for a brief hour or two with the rich and famous. as a quick aside, no one ever really believes me anyway when i mention i once sat on sophia loren's lap, so i will leave that story for happier times. mysterious maria as i mentioned, i put the gruesome picture of a child sacrificing out of my mind until a strikingly beautiful, black-haired italian woman in her late 20s, named maria, asked if she could join me at my via veneto outdoor table. rome is a small town, like i mentioned, later learning maria desperately wanted an outlet to tell her incredible story, finding out through street talk that i was an american journalist researching stories about secret societies and the vatican's involvement. maria prefaced her story

he bank's offshore accounts in the weeks preceding calvi's death "shortly before calvi's hanging, the bank he headed at the time, banco ambrosiano, had gone bankrupt. it was then italy's largest private banking group and worked with the vatican" without question, one of the strangest characters in the calvi saga, with ties to marcinkus and sindona, was liccio gelli. a former member of the fascist black shirts battalion and connected to the mussolini regime and the herman goring ss division in world war ii, gelli survived the conflict and amassed tremendous amounts of money and influence. considered the head of the p-2 masonic lodge, he was also privy to sensitive information on hundreds of key political, military and financial figures not only in italy but throughout europe, latin america

12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camouflaged by a large painting. once inside the secret chamber, 13 distinct passageways were visible, each leading to a separate catacomb with every one of the 13 doorways bl

rough that ceremony as well. gs: okay, so you're down in this room. your parents weren't present. sv: no. no. the german father and the french father were. gs: okay, and at that point tell our listeners what you witnessed. sv (pause, additional voice stress) well, there was a table. it looked like dark glass in the center of the room. it was made out of a stone, but it was very shiny and darkened black. it may have been something like obsidian or onyx, i'm not sure. this was the only time i've seen stone like that. around the corners it had these gold channels that, you know, collect fluids. a little boy was placed in the center of the table and drugged. i think he was drugged, because he was very quiet. he didn't move or say anything. gs: this was a little three or four-year-old boy, righ

TECHNICIANS GUIDE TO THE LEFT HAND PATH

guides of the third century by richard valantasis. with the coming of christianity as a state religion, individualism was again despised. the coptic fathers identified set with satan, and he almost disappears as a figure in egyptian magic. the european manuals gave away to medieval grimoires and perhaps the last practicing setian, the 8th century abulfaiz dhu l nun, changed his name to thuban the black (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar

name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s su

erent set possibilities that now have the potential to manifest. it is a probabilities game. a very important element of initiatory work is being mentioned. a portion of consciousness must be utilized to observe oneself, and the filter it is examining life through at any given moment. it is the image cast by the filter that will emerge as the vision of what-isto- be. magic, in particular, greater black magic, can be seen as the magic which transcends the path changing visions of what is to be, and arrives in the future with its principles intact. the form may have changed, but the underlieing energies have extended themselves through time. these energies are carried along through synchronicity and resonance to those individuals influenced, and who have the essential tendency and affinity t

ton szandor lavey s satanic bible, ritual is also utilized using those very same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized become the essential determining factors. whether a candle is white or black doesn't mean squat in and of itself. however, the manner in which the symbolism of the colored candle is perceived within consciousness, and then manifest as a psychological component within oneself and their environment, means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can b

rous and difficult type of sorcery to perform. the final word on macroproxemics. this is the type of magic that is carried out more by groups than by individuals. alterations of large scale environments occur over time and if successful are the result of diligence, focus, and the will to do. when used responsibly and honestly, macroproxemic magic is potentially the most powerful of all the lesser black magical techniques the adept can refine and use. however, its use requires an understanding of propaganda techniques, recognizing agendas and requires a familiarity of psychological operations. knowledge of these procedures is vital in order to avoid- to the extent possible- their influence, and also to recognize what not to do. elements that can create alteration within either of these prox

TELESMATIC FIGURES

rk spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations

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

rd sublime mysteries of the illuminati's 241 double-headed eagle 1 3 the riddle of the great seal of the united states, and the all-seeing eye 265 of the serpent of wisdom 14 "silence, slaves, or we'll cur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs 307 17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burnin

is a secret fraternity dedicated to a mysterious secret.7 as hall alludes, freemasonry hides its greatest secret even from its membership at large only an invisible "inner brotherhood" is entrusted with it. robert guffey, writing in the book, the conspiracy reader, reports that the "cryptocrats" as he calls the elite, consider most americans to be mere sheep who must be kept from discovering "the black cauldron of dirty secrets" hidden to them.8 the mysterious secret of which manly p. hall, 33 writes, surely falls into this category of dirty secrets kept squirreled away in the black cauldron. the dirtiest secret found inside that black cauldron the mysterious secret is this: that the unknown "god" worshipped by the masons and called by such hazy, nebulous names as the great architect of th

nsion" or the "ethereal atmosphere" the megalomania and rage of the psychopaths 29 thus he may well lay claim that his magical work, or activity, is benign that it is simply white magic, good magic, the right-handed path as the satanists and other occultist call it. but as we shall see, the highest authorities in the occult world admit that there is no essential difference between white magic and black magic (the supposedly bad, evil, left-handed path. magic is magic. who, or what, then, is the illuminist accessing in his ritual performance of magic? from my many years of research and investigation into the works and plans of the illuminati, witches, satanists, shamans, masons, and other occultists, i declare without hesitation that what these men are doing knowingly in some cases, unwitti

arnwell refers to this psychic energy force by the hindu term "kundalini" or "serpent power."6 a man possessing serpent power is said to operate in a spiritual realm. as such, he is immune to and beyond any human spectrum of morality. whatever he wills is good, based solely on the results and not on any relative moral scale. in essence, the ends justify the means. in such a relativistic theology, black magic is no lesser in moral standing than is white magic. black is white, bad is good, and all things are reversed. power is the ultimate aphrodisiac oh, how thrilling to the egomaniacal illuminati is the realization that they possess 32 codex magica and wield such awesome power within the planetary realm. power is addictive. former secretary of state and illuminati insider extraordinaire he

ing out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered "white magic" those on the left-handed path, however, are practitioners of "black magic" full-fledged satanists are typically of the left-handed path, though, in reality, it does not matter to the devil which hand is used! the left hand is ever considered the sinister hand. it is associated with words like diabolical, witchlike, clever, deceptive, sly, cunning, evil, wrong, backward, and perverse. the evil eye is said to be the left eye. some early christians (for example

THAGIRION

traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke wit

sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the prin

be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the self and is more like the principal the shines upon and brings enlightenment to the self on the journey of consciousness into the inner dimensions. in all forms the black sun is the inner or central sun that generates enlightenment and divine power to man. there is descriptions of an outer black sun. one theory describes a world inside

he self and is more like the principal the shines upon and brings enlightenment to the self on the journey of consciousness into the inner dimensions. in all forms the black sun is the inner or central sun that generates enlightenment and divine power to man. there is descriptions of an outer black sun. one theory describes a world inside the earth; a world that has its own sun that is called the black sun. these speculations has been associated with the vril mythos by sir bullwer-lytton where a divine race inside the earth are in control of the divine power called vril. another theory describes that in the middle of the universe or in the middle of the our galaxy there is a black sun that shines with a light that we are not capable of seeing and for us it looks like empty darkness. this s

ese speculations has been associated with the vril mythos by sir bullwer-lytton where a divine race inside the earth are in control of the divine power called vril. another theory describes that in the middle of the universe or in the middle of the our galaxy there is a black sun that shines with a light that we are not capable of seeing and for us it looks like empty darkness. this sun is also a black hole that absorbs all normal light.this black sun can be connected with the highest qliphotic principal thaumiel, rather than with thagirion. the black sun is generating the power called vril, od or the world kundalini or the dragon power. it can be described as the principal that is manifestating the powers of chaos. in the bible and in other mythological descriptions this principal acts as

THE BLACK LODGE

anifested through thagirion by a man, or by mankind. the fact that the number of the beast is a human number shows our relation to the wild animals that civilization and religion have tried to repress. on a more esoteric plane it means that man is not just an animal but also a god since 666 is the number of the sun and therefore the number that makes man divine. dragon rouge www.dragonrouge.agthe black lodge lesson 1 in the name of the initiator augmn do what thou wilt shall be the whole of the law. what is usually called the "black lodge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally name the "black lodge; in another sense, he/she is infinitely below. the "black lodge" is m

d deforming ourselves (please note that it is perfectly possible to destroy these "demons, thus hindering your progress as indicated) these entities represent hatred, that is, separateness of existence in ourselves. thus in the act of casting the demons away from us in the subtlest manifestation of the subversive effect that their influence can have upon us. this is exactly the mistake which the "black brethren" make, another of the ways in which those misguided creatures seal themselves off from the universe. always remember this dear brothers and sisters: the discipline which initiation imposes on all of our instincts and appetites is that same discipline which the "demons"so loath, fear and avoid above all else. this fact has a further implication: the forces which initiatic discipline

of the wise at once the infernal forces are activated to tempt him or her- that is test him or her- along the way. remember..this process is automatic, the only voluntary part of this process is the aspiration itself. may you fare well my sisters and my brothers as you go about your life duties and may the warrior lvx radiate into the darkness of the universe. may you learn from this book of the black lodge ways and means that will fortify and amplify those spiritual aspirations which even now shine through the opacity of your flesh. love is the law, love under will. the black lodge lesson 2 dear sisters and brothers in the name of the initiator augmn do what thou wilt shall be the whole of the law. let us sum up that which we learned in the first part of this document: the forces which

the forces that are part of our psychosoma, and apply them towards the manifestation of this new stage in the evolution of our species. we have established that the "demons" are neither bad nor good, but that they simply are. we infer from this that the usefulness or mischief of these "demons" depends entirely on our self-control. to this point in our discussion we have tried to equate our terms "black lodge" and "demons" with various psychological and evolutionary schemes and operations. thus we have defined, for our purposes, those terms, and having thus defined those terms, we can begin to simplify our language and speak of the "black lodge" and of the "demons" more simplistically. to begin with, we must insist once more that any initiate must never forget that the planes should not be

ertain sense they are eaten and digested by the demons, and become mere instruments of the demoniac worlds on the earth. should the aspirants, out of fear or repulsion, avoid all contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not furth

THE BOOK OF PLEASURE

is grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. spare s art holds a gateway into this primal gnosis, seek to drink from this cup as well. become through self-love! frater akhtya seker arimanius magister, the order of phosphorus/black order of the dragon 2 3 introduction to the book of pleasure by kenneth grant first published in the book of pleasure, 1975 austin osman spare was born at snowhill, london, in 1886. apart from william blake, john martin, aubrey beardsley, sidney sime, and a mere handful of others, england has produced no artist to equal spare for sheer ability and imaginative fecundity. spare was not only a

taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denizens of other worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that this current began to manifest in spare

. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that this current began to manifest in spare's work. whatever the identity of spare's genius- mrs paterson, black eagle, or one of the 'host of familiars' by which he was habitually surrounded- the fact remains that spare produced a large amount of work during abnormal states of consciousness or self-induced trance. he was not mediumistic in the usual sense of the term, nor did he produce automatic drawings in the way that spirit mediums produce automatic texts. rather, spare transmitted his work in muc

1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and 1913. two only of spare's drawings were reproduced. see the equinox, vol. 1, number 2, pages 140 and 161. 6. see the magical revival (frederick muller ltd. 1972, plate facing page 149, for a reproduction of spare's impression of black eagle, painted in 1946. 7. howard phillips lovecraft (1890-1937. the new england writer whose tales of terror involve traffic with extra-terrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in s

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

nd out comes back times three! as ye sow, so shall ye reap. call it what you like, use whatever words you wish, but understand all things move in a circle and you always get back what you put out. it might not be tomorrow, or next year, but somewhere down the road it will come back to you three fold. both the good and the bad. are you ready? this too is the joy of magick! page 3 true magick isn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magic

. the elements in magick are not the same elements that you find in chemistry class, or your back yard, although they are symbolic of each other. it is this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is

(pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with t

ble/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not black or white. this is a journal, a collection of rituals, and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a special consecrated pen of art. more often then not, the modern practitioner will have computer scans and printouts taped or glued within its pages. the truly techno-pagan might even have the whole thing stored on their co

can rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-con

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a time before it went to the paradise of the happy hunting grounds. the iroquois left small holes in the grave so that the spirit could go in and out as it pleased until it left for the land of the grandparents. the tribes of the ohio followed a similar custom of boring holes in the burial casket to allow the spirit to leave at a time of its own choosing. for the native american tribes, the color black was the symbol of death, evil, and mourning, as it seems to be so often throughout the world. in native american tribal art or sign-writing, a black circle signified the departure of the soul, whose travel to the land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and

ired woman found floating in ellicott creek, who had been strangled to death before she was 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 afterlife mysteries 61 thrown in the water. at first there was doubt that the identity of the beautiful young woman would ever be determined. and then, on june 1, 1927, the buffalo courier reported the find of a small black suitcase owned by mrs. grace doze and carried by her the night she was thrown into the ellicott creek. when the police showed the suitcase to chester doze, husband of the murdered woman, he identified the bag and contents as the property of his wife. goldberg s book contains an astonishing 54 pages of documentation death and birth certificates, newspaper accounts, police reports, and so fort

ality of bridey murphy never faltered in her almost poetic speech, and of the hundreds of words of jargon and colloquial phrases she uttered, nearly all were found to be appropriate for the time in which she claimed to have lived. the songs that bridey sang, her graphic word pictures of wake and marriage customs, were all acclaimed by irish folklorists as being accurate. her grim reference to the black something that took the life of her baby brother probably referred to famine or disease. the irish use of black in this context means malignant or evil and would have nothing to do with the actual color of the pestilence. bridey murphy did not always score hits, though. numerous irish historians and scholars felt that she must have been more scottish than irish, especially when she gave the

arrell came to bettye binder with a terror of drowning in the middle of the ocean. he was not frightened of seashores, swimming pools, or other bodies of water, but he would not venture far into the ocean because of a morbid fear of drowning there. in three separate regressions with binder, darrell discovered that he drowned in the middle of the ocean in three previous lifetimes. in one, he was a black slave in the south, about 1840, who tried to escape in a small boat that sank due to an explosion on board. in 1940, before the united states entered world war ii, he was a young man from pennsylvania who joined the canadian air force and was shot down over the pacific ocean. his death on the titanic, however, was the most important experience related to his phobia. in regression, darrell ex

ems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits. it would appear that those who become the most effective intermediaries between the worlds of flesh and spirit must have their physical bodies purged and nearly destroyed before they can establish contact with spirits. black elk (1863 1950, the respected medicine practitioner/shaman of the oglala sioux, became a hole, a port of entry for spirits to enter the physical world, when he fell terribly ill as a boy of nine. he heard voices telling him that it was time for him to receive his first great vision, and he was taken out of his body by two spirit guides who informed him that they were to take him to the land

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p for three or four hours when she was awakened by someone calling her name. as she sat up in bed, she was able to discern the form of her beloved grandfather leaning toward her. don t be frightened, it s only me. i have just died, the image told her. watson started to cry and reached across the bed to awaken her husband. this is how they will bury me, grandad parker said, indicating his suit and black bow tie. just wanted to tell you i ve been waiting to go ever since mother was taken. the watsons house was next door to the lilly laboratories in indianapolis, indiana. the bedroom was dimly illuminated with lights from the laboratory. grandad parker was clearly and solidly to be seen. then, before gladys watson had awakened her husband, grandad parker had disappeared. mr. watson insisted t

result of some irritating process in the brain, particularly of the parietotemporal-occipital area (the visual area. a more psychological theory sees in autoscopy the projection of memory pictures. certain pictures are stored in the memory and when conditions of stress or other unusual psychological situations arise these memories may be projected outside the body as real images. m delving deeper black, david. ekstasy: out-of-the-body experiences. new york: bobbs-merrill, 1975. crookall, robert. more astral projections. london: aquarian press, 1964. fodor, nandor. mind over space and time. new york: citadel press, 1962. steinour, harold. exploring the unseen world. new york: citadel press, 1959. tyrrell, g. n. m. apparitions. new york: collier books, 1963. ghosts of the living psychical re

ower to cause a semblance of oneself to appear at a distance? what can be more a central action more manifestly the outcome of whatsoever is deepest and most unitary in man s whole being? of all vital phenomena, i say, this is the most significant; this self-projection is the one definite act which it seems as though a man might perform equally well before and after bodily death. m delving deeper black, david. ekstasy: out-of-the-body experiences. new york: bobbs-merrill, 1975. crookall, robert. more astral projections. london: aquarian press, 1964. ingram, jay. can consciousness exist when the brain is off-line? toronto star, january 15, 2002 [online] http//www.thestar.com/nasapp/cs/ contentserver?pagename=thestar/layout/ article_prin. monroe, robert a. far journeys. new york: doubleday

r tell of another will. according to the son, his father had appeared dressed as he often had in life. you will find the will in my overcoat pocket, the spirit figure said, taking hold of the garment and pulling it back. the next morning james pinkney chaffin arose convinced he had seen and heard his father and that the spirit had visited him for the purpose of correcting some error. his father s black overcoat had been passed on to john chaffin, so james traveled to yadkin county to examine the pocket to which the spirit had made reference. the two brothers found that the lining of the inside pocket had been sewn together, and when they cut the stitches, they found a roll of paper that bore the message: read the 27th chapter of genesis in my daddie s [sic] old bible. james p. chaffin was

by oliver cromwell. there was a persistent legend about a nun who had been walled up alive in the nunnery for eloping with a lay brother who had been employed at the monastery. the lay brother, who received the punishment meted out for such sins, was hanged. inhabitants of the rectory, and several villagers, had reported seeing the veiled nun walking through the grounds. a headless nobleman and a black coach pursued by armed men had also been listed as a frequent phenomenon. the rectory had been built in 1863 by the reverend henry bull (sometimes called martin in the literature of psychical research. he had fathered 14 children and had wanted a large rectory. he died in the blue room in 1892 and was succeeded in occupancy by his son, harry, who died at the rectory in 1927. the building was

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

d punitive secret courts conducted by the society, the heimliches gericht, were always held at midnight in order to create an even more sinister and frightening effect to their reading of the death sentence. even less merciful to those suspected of witchcraft or heresy were the gforbidden court, h verbotene acht, and the heimliches acht, the gsecret tribunal, h both of which were conducted by the black vehm, a splinter group of the holy vehm. once the outlaws, thieves, and other assorted brigands had been largely driven from westphalia, the vehm turned its attention to 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 secret societies 15 theholy vehm was formed by free men and commoners to protect themselves from the marauders. those men and women su

of the knights. philip, however, was determined to see the templars destroyed and their wealth distributed to the state. for two weeks, the knights imprisoned in paris suffered the rack, the thumbscrew, the pincers, the branding iron, and the fire. thirty-six died under torture without speaking. the rest confessed to every charge the inquisition had leveled against them.the worship of baphomet, a black cat, and a serpent; the sacrifice of babies and the murders of pious knights who opposed them. a grand council was called in paris on may 10, 1310, to review the confessions. but philip fs victory was sullied when 54 of the knights withdrew their confessions and appealed to government and church officials that they had been tortured. they swore that they had remained true to their vows and t

has no affiliation with the freemasons. the order is open only to christians according to the website http//theknightstemplar.org. associated with the supreme military order of temple of jerusalem is the north american order of poor fellow soldiers of christ and the temple of solomon, knights templar and can be found at the website http//www.knights templar.org. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. baigent, michael, and richard leigh. the temple and the lodge. new york: arcade, 1989. clifton, charles s. encyclopedia of heresies and heretics. new york: barnes& noble, 1998. howarth, stephen. the knights templar. new york: barnes& noble, 1993. vankin, jonathan, and john whalen. the seventy greatest conspiracies of all time: history fs biggest mysteries, cov

ntieth-century civilization. sources: hoagland, richard c.the enterprise mission [online] http/ www.enterprisemission.com..the monuments of mars: a city on the edge of forever. berkeley, calif: north atlantic books, 1987. vankin, jonathan, and john whalen. the 60 greatest conspiracies of all time. new york: barnes& noble, 1996. nasa covers up evidence of alien life on mars had begun by practicing black magic and the administration of blood oaths had degenerated into the most violent sorts of barbarism. the mau-mau weapon of choice was the panga, the broad-bladed machete commonly used to hack a path through thick jungle vegetation. the society appeared to favor bloody and brutal attacks as a means of striking fear into the hearts and minds of all who might oppose them, but their choice of e

and barbarism to achieve its political objectives. in october 1952, a lone white settler was killed and disemboweled. an elderly farmer was found dead in november; in january 1953, two men who worked a farm as partners were discovered murdered by the mau- mau. a vicious attack on january 24, 1953, claimed the rucks, a family of english heritage, who had always been regarded as dealing with their black employees in a fair-minded and charitable manner, even to the extent of supporting a clinic at their own expense. the bodies of the husband, wife, and their six-yearold son were found so hacked and ripped as to be nearly unrecognizable as human beings. later it was learned that native men and women who had been in the rucks f employ for many years had been foremost in the t h e g a l e e n c

THE GOD OF THE WITCHES

tan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the gentiles are all devils. in india, hindus, mahommedans and christians unite in calling thedeities of the aboriginal tribes "devils. the gentle peaceable yezidis of modern mesopotamia, whose god isincarnate in a peacock or a black snake, are stigmatised as "devil-worshippers" by their moslemfellow-countrymen. as late as the nineteenth century christian missionaries of every denomination, whowent out to convert the heathen in any part of the world, were apt to speak of the people among whom theylaboured as worshippers of devils, and many even believed that those to whom they preached were doomedto hell-fire unless they

d, and he gives as a general statement[11 "our witchesfor the most part hold these demons as gods. in orleans in 1614[25 "they say to the devil, we recogniseyou as our master, our god, our creator. at edmonton in 1621 elizabeth sawyer[12] confessed that "hecharged me to pray no more to jesus christ, but to him the devil" in lancashire in 1633 margaretjohnson[13 "met a spirit or devil in a suit of black tied about with silk points, he instructed her to call him the god of the witcheschapter i. the horned god10mamilion "and in all her talk and conference she called the said mamilion her god. gaule, making a generalstatement about witch-beliefs and practices in 1646,[14] says that the witches "promise to take him for theirgod, worship, invoke, obey him. of the essex and suffolk witches, whose

ly a human being. thus in 1678[25] the devil appeared as a man to mr.williamson, a school-master at coupar; he gave mr. williamson a dinner, and meeting him again in londontreated him again. in 1682[26] susanna edwards, a devonshire witch, stated that "about two years ago shedid meet with a gentleman in a field called the parsonage close in the town of biddiford. and saith that hisapparel was all black. upon which she did hope to have a piece of money of him. whereupon the gentlemandrawing near unto this examinant, she did make a curchy or courtesy unto him, as she did use to do togentlemen. being demanded what and who the gentleman she spoke of was, the said examinant answered andsaid, that it was the devil" these are only two instances out of very many.the forms in which the disguised go

h two great horns sticking up, and "with one of his paws (which seemed to her likehands) took her by the hand: and calling her by her name told her that she was welcome."in all cases of the devil as an animal the evidence of the witches shows that it was undoubtedly a disguise.besides the dog with horns and human hands mentioned above, there are numerous other instances. atangers[28, in 1593 the "black man" transformed himself first into a goat and then into a young bull; inguernsey[29] in 1563 he was a large black cat who led the dance; in 1616 at br351cy[30] he was a black dogwho stood on his hind-legs and preached; at poictiers in 15743, he was a goat who talked like a person; atavignon[32] in 1581, when he mounted on an altar to be adored "he instantly turns himself into the form of ag

man" transformed himself first into a goat and then into a young bull; inguernsey[29] in 1563 he was a large black cat who led the dance; in 1616 at br351cy[30] he was a black dogwho stood on his hind-legs and preached; at poictiers in 15743, he was a goat who talked like a person; atavignon[32] in 1581, when he mounted on an altar to be adored "he instantly turns himself into the form of agreat black goat, although on all other occasions he useth to appear in the shape of a man" in auldearne[33]in 1662 "sometimes he would be like a stirk, a bull, a deer, a roe, or a dog."it is only necessary to look at the figure of the dancing god of ari350ge (plate i) to see that in all the medievalcases we are dealing with a man in some kind of disguise. the description given by agnes sampson, one oft

THE HOLY ROSARY OF THE BRETHREN

forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war

THE KEY TO THE MYSTERIES

ortions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal

e. they always wish, and never will; they are always undertaking and never completing. for such people, only the repressive side of law applies. such beings may have a litter, but they never have a family: marriage and family are the rights of the perfect man, the emancipated man, the man who is intelligent and free. ask also the annals of the courts, and read the history of parricides. raise the black veil from off all those chopped heads, and ask them what they thought of marriage and of the family, what milk they sucked, what caresses ennobled them. then shudder, all you who do not give to your children the bread of intelligence and of love, all you who do not sanction paternal authority by the virtue of a good example! those wretches were orphans in spirit and in heart, and they have a

killing intelligence and love; the lessons of experience are despised, the things of god are hawked about the street. the flesh insults the spirit, fraud laughs in the face of loyalty. no more idealism, no more justice: human life has murdered both its father and its mother. courage and patience! this century will go where great criminals should go. look at it, how sad it is! weariness 50 is the black veil of its face. the tumbril rolls on, and the shuddering crown follows it. soon one more century will be judged by history, and one will write upon a mighty tomb of ruins "here ends the parricide century! the century which murdered its god and its christ" in war, one has the right to kill, in order not to die: but in the battle of life the most sublime of rights is that of dying in order n

a-mu-iota-sigma (the power. there is a strange character below this, at the bottom of this section and like that noted above- even harder to recognize, but this is the usual position for "omega. the third section from the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a sea to the right" gr:

for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which hang the two children, eros and anteros. he says the song of adonis returning to life in answer to the complaint of venus, reviving like a flower under the shining dew of her 121 tears; the song of castor and pollux, whom death could not divide, and who love alternately in hell and upon earth. then he calls softly eurydice, his dear eurydice, his s

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

an (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian w

ce of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who capt

amael (also known as azazel, and by means of dreaming, was self-initiated into the mysteries of sorcery and magick. cain is a master of the 9 sabbat. the semblance of cain and baphomet are presented in this tome, which is written in a poetic and lyrical form. cain is symbolized as the blacksmith of the forge, his craft is that of sorcery, the fires of the forge that initiatory spark of being, the black flame of iblis itself. the book of cain is also a grimoire which can be meditated upon in the focus of antinomian self-deification, the isolation of the psyche. this process of becoming is a process in the luciferian and sabbatic left hand path guild in houston, texas. this leads to an illumination of the black flame through the initiatory model of cain, the wanderer. this grimoire, containi

ssentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda isela ford, the toad rite presents an independent record of 12 the toad rite on the antinomian way of the left hand path and luciferian witchcraft. yatuk dinoih persian

ted to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. 1 luciferian is also relevant to the egyptian god set, sethanic= of set. 2 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a so

THE MAGICIAN S KABBALAH

: blue- the sky (masloth. empress scale: white, flecked red, blue, yellow- the robe of the justified osiris is of these colours, which are those of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether

keep a note of those events which spread out from this action. these might be mapped as a series of circular ripples moving out from a central point. note any cyclic or spiral sequences, such as when the original event gets repeated, but in a slightly different format (this is the same process as found in fractal patterns. 2. make a list of apparent opposites, such as day and night, hot and cold, black and white, and so forth. try in each case to find the merging point between them, and observe that all dualities are in fact points along a sliding scale. note how the two of pentacles in the tarot demonstrates this fact. chapter three 1. the goddess is often represented as a triad of personifications; maiden, mother and crone. make a list of the characteristics of each of these three forms

THE MARTINIST OPERATIVE GENERAL RITUAL

made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pantacle should be embroidered in red and white if the operational cloth is made of white linen or silk. the operational cloth should be hemmed plainly, with

THE MIDDLE PILLAR

not yet the moment to enter into a disquisition on the intricacies of magical ritual. but in order to expound fundamental psychological and spiritual principles it is necessary to refer to what are known technically as the two pillars.5 half-way between the east and west, and north and south, in a properly instituted temple are placed two upright pillars.6 one of these is colored white, the other black. these pieces of lodge furniture are emblematical of the two opposites functioning in the diverse operations of