Michael Wynn's Occult Reference Library
CEREMONIAL

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hur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the

ested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to t

will not; the world is full of educated derelicts. persistence and determination alone are omnipotent.what is vibration and why is it so important? well, we all heard or read in fairy tales about the famous powers that witches and wizards wielded by waving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern science, this same concept has been termed the wave theory or put simply, frequency. it states that matter, even in its densest form, is cons

l work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some forms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination is designed to do exactly that. it is designed to give you a basic idea of the probable outcome of any magical operation, but more importantly, the influences around you and the situation. in this lesson we are not going to teach you the circ

. this is bestowed to one who has obtained a high status in the order. temple attire 1. all black robes must be ankle length. 2. you should have a nemyss. 3. belts may be black. they should be one to three inches wide and either snap in place or have velcro. 4. the proper sash with grade badge should be worn to all meetings. 117 5. no jewelry may be worn in the temple other than wedding rings and ceremonial jewelry. 6. special shoes or socks should be worn, red in color, or you should be barefoot. 7. minimum clothing should be worn under the robe. movement in the temple below is a diagram of the temple with explanation of the direction of the circuambulation while moving in the temple. as well you should make your grade sign before the banner of the east, then continue to the north west pa

5. name the seven ancient planets. 6. recite the hebrew alphabet in order beginning with aleph. after each letter, give the literal meaning and number. 7. name the three mother letters. 8. what are the two pillars referred to as in highlights of knowledge lecture one with hebrew? 9. the rituals of the dead in the egyptian custom as exemplified in the book of the dead or pert em hru, are a form of ceremonial rituals to enable man to do what? 10. name the signs of the zodiac starting with aries and ending with pisces. the tree of life 1. name the sephiroth following the path of the flaming sword. 2. queen scale color for victory: 3. queen scale color for strength: 4. queen scale color for foundation: 5. queen scale color for mercy: 120 6. queen scale color for tiphareth: 7. queen scale color

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

mond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be

cestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions ar

he corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home

e expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? there is a clear difference between spells and rituals 'spell' tends to be the term used for the less formal folk magick that, unlike ceremonial magick, is not so rigid about such things as circle casting and the use of specific tools, though it may be based in forms and use words that date back hundreds of years. our kitchen witch ancestors swept clean their magical areas and danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their magick was don

both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or

e old corn harvest, lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint fr

the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a huge ornate ceremonial tepee was erected and in the morning she entered, carrying a special bundle on her back and singing a holy song. the men kept their eyes lowered when she entered, as she had instructed. she unfastened the bundle and took from it the buffalo calf pipe, which is still the most sacred religious object of the lakota today. the woman instructed the men in how to smoke the pipe, which in its

ABRAMELIN1

uths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacred magic, he would find himself compelled to affirm with his whole will-force those very formulas which he had at one time magically and ceremonially (though ignorantly) denied; and whenever he attempted to do this, the occult law of reaction would raise as a ceremonial obstacle against the effect which he should wish to produce, the memory of that ceremonial denial which his previous renunciation had firmly sealed in his atmosphere. and the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks a

ity between cagliostro's method, and the system of oriental divination called the mendal, to which i have previously referred. introduction xxi (appendix c) examples of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us, for they openly speak to those that watch

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

es and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the law. the mythos and the magick we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are abl

tation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these 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

e 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 (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researc

grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential perso

cy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably n

ALEISTER CROWLEY LIBER 777

rinces, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and belzebud (sic; a total of 316 named spirits are listed below the eight sub- princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking abo

ALEISTER CROWLEY LIBER CHANOKH

levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth the symbolic representation of the universe 6 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying 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. ther

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

narrowness, a lack of generosity. nature is infinitely prodigal- not one in a million seeds ever comes to fruition. whoso fails to recognise this, let him invoke jupiter<set forth elsewhere; we can only summarise them here by saying that the survival of the fittest is their upshot> the danger of ceremonial magick- the sublest and deepest danger- is this: that the magician will naturally tend to invoke that partial being which most strongly appeals to him, so that his natural excess in that direction will be still further exaggerated. let him, before beginning his work, endeavour to map out his own being, and arrange his invocations in such a way as to redress the balance<
who expresses this cycle, and yet whose nature is joy. he will find what he requires in dionysus. there are three main methods of invoking any deity. the "first method" consists of devotion to that deity, and, being mainly mystical in character, 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 f

different countries<golden bough" j.m.robertson "pagan christs" a. crowley "jesus" etc, etc> a magical ceremony constructed on this formula is thus in close essential harmony with the natural mystic process. we find it the 29 basis of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilat

o his weapons should be that of the god to the suppliant who invokes him. it should be the love of the father for his child, the tenderness and care of the bridegroom for his bride, and that peculiar feeling which the creator of every work of art feels for his masterpiece. where this is clearly understood, the magician will find no difficulty in observing the proper ritual, not only in the actual ceremonial consecration of each weapon, but in the actual preparation, a process which should adumbrate this ceremony; e.g, the magician will cut the wand from the tree, will strip it of leaves and twigs, will remove the bark. he will trim the ends nearly, and smooth down the knots- this is the banishing. he will then rub it with the consecrated oil until it becomes smooth and glistening and golde

tunately terminated in nothing more serious than the destruction of the culprit. however, there is no doubt that an assemblage of persons who really are in harmony can much more easily produce an effect than a magician working by himself. the psychology of "revival meetings" will be familiar to almost every one, and though such 73 meetings<ceremonial, equinox i, ix "energized enthusiasm, and equinox iii, l. liber xv, ecclesiae gnosticae catholicae cannon missae. the "revival meetings" here in question were deliberate exploitations of religious hysteria> are the foulest and most degraded rituals of black magic, the laws of magick are not thereby suspended. the laws of magick are the laws of nature. a singular and world-famous example

y desirable that he should have attained an absolute degree of moral emancipation<spirit which results from a perfect understanding both of the differences and harmonies of the planes upon the tree of life. for this reason frater perdurabo has never dared to use this formula in a fully ceremonial manner, save once only, on an occasion of tremendous import, when, indeed, it was not he that made the offering, but one in him. for he perceived a grave defect in his moral character which he has been able to overcome on the intellectual plane, but not hitherto upon higher planes. before the conclusion of writing this book he will have done so< the pr

een able to overcome on the intellectual plane, but not hitherto upon higher planes. before the conclusion of writing this book he will have done so< the practical details of the bloody sacrifice may be studied in various ethnological manuals, but the general conclusions are summed up in frazer's "golden bough, which is strongly recommended to the reader. actual ceremonial details likewise may be left to experiment. the method of killing is practically uniform. the animal should be stabbed to the heart, or its throat severed, in either case by the knife. all other methods of killing are less efficacious; even in the case of crucifixion death is given by stabbing<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

will become a better astrologer than ever i was (this is very cunning of me; in two years we shall all be getting clothes without coupons) 19 love is the law, love under will. yours fraternally, chapter xxiii improvising a temple cara soror, do what thou wilt shall be the whole of the law (this letter has been provoked by points discussed in your recent visit) as some of your daily practices are ceremonial, it should not come amiss to vouchsafe a few hints of practical service. for in ritual magick, it magic without tears get any book for free on: www.abika.com 154 will of course be the first care to get everything balanced and tidy. if you propose to erect a regular temple, the most precise instructions in every detail are given in book 4, part ii (but i haven't so much as seen a copy fo

ALEISTER CROWLEY MEDITATION

ss our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as we have mentioned have been purely natural obstacles. for

ought, yod that of the hermit. it tells the soul that the father of all will clothe him about with his own majestical silence. for is not the rabbit he "who lay low and said nuffin? pat-a-cake, pat-a-cake, baker's man! bake me a cake as fast as you can! pat it and prick it and mark it with p! bake it in the oven for baby and me! this rime is usually accompanied (even to-day in the nursery) with a ceremonial clapping of hands-the symbol of samadhi. compare what is said on this subject in our comment on the famous "advent" passage in thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the s

ALEISTER CROWLEY SEPHER SEPHIROTH

y (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermit #wrp stibium (a type of kohl *kwp 589 greenness, verdure pn( nw#l b) first splendour: a title of kether nw#)r dwbk 590 rib (gn. 2:22) t(lc to bring forth abundantly; creeping thing, moving creature cr# 594 the stone of israel (gn. 49:24) l)r#y nb) 598 our iniquities wnytwnw( 600 wonders, or hidden wisdom hmkx tw)ylp a tail, train, fringe [of a garment] tycyc a kn

ALEISTER CROWLEY THE LOST CONTINENT

were reduced to sue for peace. this was granted on generous terms, which the colonists broke, as soon as they dared to do so, in accordance with the invariable rule of colonists, then as much as today. however, it was nigh on a hundred years before the first college of magic was established. previously the atla had been carried about as occasion demanded. it was now enshrined with some decency of ceremonial upon a mountain. about three hundred years later we find ourselves face to face with the first great mystery of atlas. this is a translation of the record of that most strange event "now it came to pass that all men turned black and died, and that the living atla abode alone, bearing mercury, whereof the sun knoweth. thus came again the true men of atlas, and their women, bearing gods a

ALEISTER CROWLEY THE QABALAH

of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolli

ALEISTER CROWLEY THE SWORD OF SONG

friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82 and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydroptic with a sacred thirst. a grammarian s funeral. 23. levi.2 ceremonial magic is not quite so silly as it sounds. witness the following masterly elucidation of its inner quintessence: the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood

g true for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. i

) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic, and i conceive that the apology is ample, so far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can y

apacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called of black magic and of pacts in which he vilifies the same. the sword of song 66 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result. i have all the health, and treasure, and logic i need; i have no time to waste. there is a lion in the way. for me these practices are useless; but for the benefit of others less fortunate i give them to the world

! one surgeon saw so many claps he thought: one-third per cent, perhaps, of mortals scape its woes that knock us, and bilk the wily gonococcus. so he is but a simple cynic who takes the world to match his clinic; and he assuredly may err who, keeping cats, think birds have fur. you say: there s berridge, felkin, mathers, hysteries, epileptoids, blathers, guttersnipe, psychopath, and mattoid, with ceremonial magic that toyed. granted. astronomy s no myth, but it produced piazzi smyth. what crazes actors? why do surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread s not for their noddles doom-devoted. they are not like black bulls (that shunned r

e universe, be the resultant of the forces g, s, and m (god, satan, and man. then m is also the resultant of g, s, and -x. so that we can regard either of our forces as supreme, and there is no reason for worshipping one rather that the other. all are finite. this argument the christians clearly see: hence the development of god from the petty 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb 74 joss of genesis to the intangible, but selfcontradictory spectre of to-day. but if g be infinite, the other forces can have no possible effect on it. as whewell says, in the strange accident by which he anticipates the metre of in memoriam: no force on earth, however great, can stretch a cord, however fine, into a horizontal line that shall be absolutely straight. the de

infinite being, the supporters of these various ideas, while explicitly affirming them, implicitly denied. similarly, note that the qabalistic idea of a supreme god (and innumerable hierarchies) is quite compatible with this theory, provided that the supreme god is not infinite. now as to our weapons. the more advanced yogis of the east, like the nonconformists at home, have practically abandoned ceremonial as idle. i have yet to learn, however, by what dissenters have replaced it! i take this to be an error, except in the case of a very advanced yogi. for there exists a true magical ceremonial, vital and direct, whose purpose has, however, at any rate of recent times, been hopelessly misunderstood. nobody any longer supposes that any means but that of meditation is of avail to grasp the i

ALEISTER CROWLEY EQ I 1

onducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt b

ALEISTER CROWLEY EQ I 5

the 8, the charioteer who bears the cup of babalon. see liber 418, 12th aethyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a

d i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wisdom while you waite [the hibernation of a. quiller, senior, and the approaching marriage of a. quiller, junior, have prevented either of them from contributing their columns as usual- ed] wisdom while you waite the book of ceremonial magic. a. e. waite. wm. rider& son, ltd, 15s. it would ill become us to review this book; which, when it was 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 i

impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance

lf is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be practised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort of divine trap. the utterance of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a

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he electric flames that are the spears of mighty and terrible angels who breast-plates are the scales of her skin. and the hair of her head, that flows down to her feet, is the very light of god himself. of all the glories beheld by the seer in the aethyrs, there is 105 not one which is worthy to be compared with her littlest finger-nail. for although he may not partake of the aethyr, without the ceremonial preparations, even the beholding of this aethyr from afar is like the partaking of all the former aethyrs. the seer is lost in wonder, which is peace. and the ring of the horizon above her is a company of glorious archangels with joined hands, that stand and sing: this is the daughter of babalon the beautiful, that she hath borne unto the father of all. and unto all hath she borne her

doubt that this very singular volume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an

equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of socie

ous mental states, from the medical standpoint_ illustration on center top third by horizontal: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid black. goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale "crown 8vo, scarlet buckram, pp. 64" less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b- book 777 this

r. obviously he is widely read, but he makes no pretence that he has secrets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" william northam, robemaker- mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. 5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 5

ALEISTER CROWLEY EQUINOX EQ I 1 2

mand. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra

ther! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the second as

e slightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s. but notice, please! normally half a bottle of burgundy excites me notably; while doing this magic is like so much water. a "transvaluation of all values! 3.55. over a citron press i have revised the new ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, 42 but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe

kham) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into asana for a few minutes every midnight and the rest go-as-you- please would be enough. i am well punished. 8.30. this food, eaten in a yogin and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to knock the body to pieces and leave the consciousness intact, as has been the case with me all day. it is true that some people find that if they hurt the body, they make the mind unstable. true; they predispose it to hallucination. one should use strictly corporeal methods to tame

h, and the canon of magic is truth; my true record will make a good book, and my true book will make a good record. 89 "ekam evam advaitam! friend satan! one and not two."hua allahu""alazi lailaha illa hua! but what shall by my "considerations" for this week? i am so absolutely become as a pantomorphous lynx that all things look alike to me; there are just as many pros and cons to pranayama as to ceremonial, etc. etc. and the pros and cons are so numerous and far reaching that i simply dare not start discussing even one. i can see an endless avenue in every case. in short, like the hashish-drunkard in full blast, i am overwhelmed by the multitude of my own magical images. i have become the great magician mayan, the maker of illusion the lord of the brethren of the left-hand path. i don't

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on carrying out the operation of abramelin, and journeyed to and fro all over the country endeavouring to discover a suitable dwelling for the necessary retirement. thus it came about that in 333 october of this year we find him settled in a remote and desolate district, a tumbled chaos of lake and mountain, in an ancient manor-house, making all necessary arrangements for this great operation in ceremonial magic [the continuation of book, ii. will appear in nos, iii. and iv. of the equinox] ofamongst the mermaids amongst the mermaids "walk up" he shouted from the tent door "walk up! walk up! and see the marvellous mermaid! only four sous" it was at the gingerbread fair of neuilly, and the showman was a squat little fellow, ridiculously like the gingerbread figures which his neighbour was

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the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studyi

m. at the same time i must insist that my armour is more complete in several directions than that of my predecessors, inasmuch as i possess the advantage not only of a prolonged psychological training, a solid constitution, a temperament on which hashish acts by exciting perception (san n a, quite unalloyed by sensation (vedana) and a perfect scepticism; but also of more than an acquaintance with ceremonial drunkenness among many nations and with the magical or mystical processes of all times and all races. it may fairly be retorted upon me that this unique qualification of mine is the very factor which most vitiates my results. however. with the question of intoxication considered as a key to knowledge let me begin, for from that side did i myself first suspect the existence of the drug w

spect the existence of the drug which (as i now believe) is some sublimated or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usuall

hole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars" and then, of course, i remembered that this ceremonial intoxication constitutes the supreme ritual of all religions. first, however, it was necessary to determine the normal action of the drug upon my particular organisation. there are various preparations of "cannabis indica" all alike in this, that their action is so uncertain as to be not easily or surely standardised. it is not even a question of reasonable limits: of two samples appare

- the images of thought pass more rapidly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis

ram< better still, have a skilled teacher. the experiment is an easy one; with two pupils only (of some dozens) i have failed, and that completely; with the others the first experiment was a success. we must include, too, in this section the forms appearing in answer to the rites of ceremonial magic. 61 (consult "goetia" the "key of solomon" eliphaz levi, cornelius agrippa, pietro di abano, barrett and others for instructions) these forms are more solid and real, much more dangerous, and are excessively difficult to obtain. i have known very few successful practitioners. all these forms and names are almost infinitely varied. the grosser visual and auditory phenomena of hashi

horoughly the groundwork of the hindu system. let him master asana, posture, so that he can sit motionless for hours without any message from his body reaching and so disturbing his brain. let him include in his accomplishments paranayama, control of the breath and of the vital nervous currents which react in sympathy with it. let him then exalt to the utmost his soul by the appropriate ritual of ceremonial magic; and when by this means he has most thoroughly identified himself with the supreme, let him, as that supreme one, continue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one

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their master d.d.c.f. he could not yet know that the chief is as his disciples, though raised to a higher power. for like attracts like. secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn o

d by the increasing depths of the darkness which surrounds him. it will be remembered that in the autumn of 1898 p. had met frater v.n, who had lent him a copy of a book known as "the book of the sacred magic of abramelin the mage" and had to some degree instructed him in the workings contained in it. this work p. had read and reread with the greatest interest and zeal, determining to perform the ceremonial operation laid down in it at the very first opportunity. this he was unable to do for nearly a year; it being not until november 1899 that he found it possible for him to retire to the house he had bought and make all necessary preparations for the great ceremony, which was to be commenced on the following easter. the system, as taught by abramelin, of entering into communication with o

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equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of socie

rcumscribed in a white ring. the triangle is of wide white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosic

ALEISTER CROWLEY EQUINOX EQ I 3

itude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings p. had undertaken before he set out to accomplish this supreme one. for over a year now he had been living "perdu" in the heart of london, strenuously applying himself to the various branches of secret knowledge that his initiations in the order of the golden dawn had disclo

e. for over a year now he had been living "perdu" in the heart of london, strenuously applying himself to the various branches of secret knowledge that his initiations in the order of the golden dawn had disclosed to him. up to the present we have only dealt with these initiations, and his methods of travelling in the spirit vision, and rising on the planes; but still there remain to be shown the ceremonial methods he adopted; however, before we enter upon these, we must return to our first point, namely_ the meaning and value of ceremonial magic. ceremonial magic, as a means to attainment, has in common with all other methods, western or eastern, one supreme object in view_ identification with the godhead; and it matters not if the aspirant be theist or atheist, pantheist or autotheist, c

l probably end in the qliphoth or bedlam. a blind man will not be able to equilibrate the sense of sight, 145 or a deaf man the sense of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one

for the ordinary universe, that all sense-impressions are dependent on changes in the brain, we must include illusions, which are after all sense-impressions as much as "realities" are, in the class of "phenomena dependent on brain-changes" magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of ceremonial magic. these consist of (1 "sight" the circle, square, triangle, vessels, lamps, robes, implements &c (2 "sound" the invocations (3 "smell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of un

ell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic; and i conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspir

found that the energy expended is the same in both. concentration is a terrific labour; the mere fact of sitting still and mediating on one idea and slaying all other ideas one after the other, and then constantly seeing them sprout up hundred-headed like the hydra, needs so great a power of endurance that, though many undertake the task, few reach the goal. again, the strain brought to bear on a ceremonial magician is equally colossal, and often costly; and in these bustling days the necessary seclusion is most difficult to obtain. and so it came about that a combination of both the above systems was ultimately adopted by p. however, it must be remembered that the dabbler in ceremonial magic or yoga is but heaping up evil against himself, just as the dabbler on the stock exchange is. magi

after becoming a member of the order of the golden dawn, p, as already mentioned, became acquainted with a certain frater, i.a. by name, a magician of remarkable powers. at once a great friendship sprang up between these two, and for over a year and a half they worked secretly in london at various magical and scientific experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:he

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the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a s

a certain exercise were undertaken certain stages would be passed through, and what these stages meant relative to the final result, irrespective of the creed, caste, or sect of the practicer. further, he had proved beyond doubt or quibble, that the terrific strain caused by the eastern breathing exercises was no whit greater 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 king

r one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond which we can no more progress than we can beyond the equilibri

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receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourt

equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of socie

ALEISTER CROWLEY EQUINOX EQ I 4

scribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the

goal.39 these last two verses are taken from "the yoga of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operations of a ceremonial magician. and it was just this quietism 35 "shiva sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had never fully experienced

chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge of the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excesses. so also she who was a prostitute from native passion may indulge with safety in the pleasure of love; and she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchasti

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

g rajayoga on white god-form. at last a wave of pale light, or rather of a silky texture passed through and over me; then one of the strange inhabitants passed through me unconscious of me, and i returned. golden dawn symbol. 14 m. three breaks. may 8th. position 1. 22 m. seven breaks. calvary cross. 50 m. did i go to sleep? 11th. designed abarahadabra for a pantacle.180 12th. i performed a magic ceremonial at night, followed by attempt at astral projection. i prefer the esoteric theosophist society's seven-fold division for these practical purposes. i think physical astral projection should be preceded by a (ceremonial "loosening of 177 in all cases when the name alone is mentioned a mediation practice is understood. prithivi-apas corresponds to water of earth. it is symbolized by a silve

ALEISTER CROWLEY EQUINOX EQ I 6 2

languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- c

rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemas

equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc. book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew

tispiece by dolle, orig. calf, fine sound copy, rare in this state" 1672. 45"s" the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas levi and christian mention the "key of solomon" as a work of high authority, a

inks he can. by orison swett marden, author of "every man a king" price 3"s" 6"d" net- london: william rider& son, ltd, 164 aldersgate street, e.c to be had of the equinox, 3 great james street, w.c. and through all booksellers= price one guinea net goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so- called "greater" key of solomon- only a few copies remain for sale "to be obtained of" the equinox, 3 great james st. w.c "crown 8vo, scarlet buckram, pp. 64" price 10s. net less than 100 copies remain. the price will shortly be

rets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" william northam "robemaker" 9 henrietta street, southampton street, strand telephone- 5400 central= mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. pounds5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister tem

ALEISTER CROWLEY EQUINOX EQ I 6

many instances furnishes information of an interesting character, which the busy man would have difficulty in finding in pharmaceutical history. to the student of the occult it ought to appeal strongly, as the author gives a long list of drugs used in religious ceremonies in different ages, and although the present century is so much in advance, we find that the incenses and sweet odours used in ceremonial magic to-day are the same as those used in egypt, in the worship of isis, and in the services held in the temple of solomon. mention is also made of the preparations made by the ancient alchemists which were thought to have magic power. short biographical sketches of some of the old masters of pharmacy appear, but after liebig we have no special mention of the pharmacists of the last ce

ALEX SANDERS THE KING OF THE WITCHES

d had seen them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witche

stem of magic which, while akin to witchcraft, was different in that it could be practised by non-witches, and messages could come from beyond this world. at length it was agreed that the three of them, with the couple's twelve-year-old son, would co-operate. to work the 60 magic. they knew that it would take months ofpreparations before they could even begin the actual ceremony. they had to make ceremonial swords with brass handles, incense burners and diaphanous robes, and .had to prepare themselves by studying the symbols which would help them interpret any messages they might receive. night after night alex hurried to. his friends' house after work to teach and train them, but he wished that he could find means of furthering his witch knowledge. beyond his grandmother's teachingsso tha

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

th the help of those who have already achieved the goal, who have already identified themselves with the group, and who are a conscious part of the body of the heavenly man. with their assistance, and through their aid, a man will gradually awaken to the realisation that is theirs. there is great interest everywhere to-day in this subject of initiation, and an over-emphasis has been laid upon its ceremonial aspect. we need to remember that every great unfoldment of consciousness is an initiation. every step forward along the path of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

dental schools of thought. in the department of the mahachohan a large number of masters, in fivefold division, work in connection with the deva evolution, and with the intelligence aspect in man. their divisions follow those of the four minor rays of attribute: 1. the ray of harmony or beauty. 2. the ray of concrete science or knowledge. 3. the ray of devotion or abstract idealism. 4. the ray of ceremonial law or magic, just as the three departmental heads represent the three major rays of: i. will or power. ii. love or wisdom. iii. active intelligence, or adaptability. the four rays or attributes of mind, with the third ray of intelligence, as synthesised by the mahachohan, make up the sumtotal of the fifth principle of mind or manas- 29- initiation, human and solar copyright 1998 lucis

eare 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 ritual and ceremonial, being vitally interested in the effects, hitherto unrecognised, of the ceremonial of the freemasons, of the various fraternities and of the churches everywhere. he is called in the lodge, usually "the count" and in america and europe acts practically as the general manager for the carrying out of the plans of t

e definitely preparing themselves for this work. the master m, the master k. h. and the master jesus will be specially concerned with the movement towards the last quarter of this century. other masters will participate also, but these three are the ones with whose names and offices people should familiarise themselves, wherever possible. two other masters, specially concerned with the seventh or ceremonial ray, whose particular work it is to supervise the development of certain activities within the next fifteen years, work under the master r. very definitely may the assurance be given here, that prior to the coming of the christ, adjustments will be made so that at the head of all great organisations will be found either a master, or an initiate who has taken the third initiation. at the

tand before the great lord. they are putting effect before cause. goodness and altruism grow out of realisation and service, and holiness of character is the outcome of those expansions of consciousness which a man brings about within himself through strenuous effort and endeavour. therefore it is here and now that man can prepare himself for initiation, and this he does, not by dwelling upon the ceremonial aspect, as so many do in excited anticipation, but by working systematically and enduringly at the steady development of the mental body, by the strenuous and arduous process of controlling the astral body so that it becomes responsive to three vibrations: a. that from the ego. b. that from the master. c. those from his brothers everywhere around him. he becomes sensitive to the voice o

of this fundamental sacrifice, has a pre-eminent place. the student needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due to the varying characteristics and the individual karma of the incarnating planetary logos or ray. these differences affect: a. the initiatory process, both in its ceremonial and altruistic aspects. b. the application of the rod, for the type of force which it embodies, when brought into conjunction with the differentiated force of the planetary type, produces results of varying nature and degree. c. the seasons of initiation. the egos in incarnation on any planet will according to ray type be easily stimulated or not as the case may be, according to astrolo

f educators, of physicians and others, to the development of the nervous system and the healing of nervous disorders. occult memory. the initiate finally becomes aware increasingly of the growth of that inner recollection, or "occult memory" which concerns the work of the hierarchy and primarily his share in the general plan. when the initiate, who occultly recalls, in his waking consciousness, a ceremonial fact, finds all these manifestations of increased growth and conscious realisation in himself, then the truth of his inner assurance is proven and substantiated to him. it must be remembered that this inner substantiation is of no value to anyone but the initiate. he has to prove himself to the outer world through his life of service and the work accomplished and thereby call forth from

ing fire" he knows past all gainsaying that fiery energy and electric force constitute the sumtotal of all that is. he is literally bathed in the fires of purification; he sees fire on all sides, pouring out through the rod, circulating around the triangle, and passing through the bodies of the two sponsoring adepts. for a brief second, the entire lodge of masters and initiates, standing in their ceremonial places without the triangle, are hidden from view by a wall of pure fire. the initiate sees no one, save the hierophant, and is aware of nothing but a fiery blaze of pure, blue-white flame, which burns, but destroys not, which intensifies the activity of every atom in his body without disintegrating, and which purifies his entire nature. the fire tries his work, of what sort it is, and

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestation, whether it is the manifestation of a solar logos through the medium of a solar system, or the manifestation of a human being through the medium of a form. this law controls likewise in all the kingdoms of nature. 2. there are certain other laws in the system which are linked wi

the races. the work of the first group of four cosmic lipika lords is occult and is only revealed somewhat at the fourth initiation (and even then but slightly) so it will not be touched upon here. third. the fourth creative hierarchy of human monads, held by a fourfold karmic law under the guidance of the lipikas. fourth. the four planetary logoi50(46) of harmony, knowledge, abstract thought and ceremonial, who are in their totality the quaternary of manas while in process of evolution, and who pass under their influence all the sons of men. fifth. the deva lords of the four planes of buddhi, or the plane of spiritual intuition, manas, or the mental plane, desire, and the physical, who are likewise allied to the human evolution in a cioser sense than the higher three. a further interestin

r can likewise be extended to the fourth cosmic ether, and find its analogy on the buddhic plane. the place, for instance, of violet in the spectrum is of prime importance in connection with the greater cycles, and marks the end of a cycle and the beginning of a new one. the buddhic plane is peculiarly the plane of violet, even though all the colours find their place there; the lord of the ray of ceremonial magic, who embodies the violet ray or hierarchy, has a special relationship to the buddhic plane. it must be borne in mind that each planetary logos works primarily on one of the seven planes; from this we can infer that his influence finds its line of least resistance on some one plane, even though it be exerted on all planes. again, extend the second statement anent the etheric compos

manasic life. their synthetic life is that which is primarily understood when we speak of brahma, that cosmic entity who is the sum-total of logoic active intelligence. for lack of better terms we call them the lords of the four minor rays, who find their synthesis through the third ray of activity. they have been called in an endeavour to express the principles which they embody: 1. the lord of ceremonial magic. 2. the lord of abstract idealism, or devotion. 3. the lord of concrete science. 4. the lord of harmony and art. these four function through the fourth cosmic ether, and have vehicles of buddhic matter. they merge into the greater life of the lord of the third ray of aspect on atmic levels, and these four (with the one synthetic ray, are the totality of manasic energy. they are th

f the mahachohan being primarily along this line. consequently the four lesser rays of attribute which are synthesised into the third ray of aspect, adaptability, or active intelligence, are fundamentally concerned, and the future of manas is therefore involved in the growing influence of these four rays: 1. harmony, beauty, art or unity. 2. concrete science or knowledge. 3. abstract idealism. 4. ceremonial magic. 2. development of the human mind. when the future results brought about by the four types of force mentioned above are somewhat realised, and their relationship to the adaptation of matter to spirit (through the building into form, is studied, much of profound significance will be sensed by the student. in the foretelling of mental developments along these four lines and the prop

of the rays clearly in mind. the numbers preceding the names have to do with the sevenfold manifestation, and the numbers succeeding the names concern the fivefold manifestation of brahma. 1. will or power. rays of aspect: 2. love or wisdom. 3. adaptability or active intelligence..1. 4. harmony, beauty or art..2. 5. concrete knowledge or science..3. rays of attribute: 6. abstract idealism..4. 7. ceremonial magic..5. we must now continue with our consideration of the four types of force, emanating from certain- 251- a treatise on cosmic fire copyright 1998 lucis trust great entities, and the future results that may be expected from their effect upon man, remembering ever that these four influences (with their synthesis, the third ray of aspect) sum up, in themselves, the fifth logoic princ

e, the physical, during the fifth rootrace and the fifth subrace, and consequently the opportunity is great. in all that has been said anent the rays it will be apparent that from the present standpoint two are paramountly concerned with the evolution of man: the fourth ray of harmony, which is the dominant ray of the greater cycle which includes the fourth round and globe, and the seventh ray of ceremonial magic, which is one of the foremost influences concerned in all objective manifestations. these two rays, or the force of these two planetary logoi, are largely instrumental in bringing about coherency in our chain, the fourth of the fourth scheme, and on our physical globe, the earth. the fourth and the seventh interact, one acting temporarily as a negative force and the other as a pos

ALICE A BAILEY05 THE LIGHT OF THE SOUL

supplanted by the true vidya or knowledge, and as is well-known, in this fourth race on this fourth globe and in the fourth round, the four vidyas and the four noble truths and the four basic elements form the sum total of this knowledge. the four vidyas of the hindu philosophy might be enumerated as follows: 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 a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

n their passage to and fro, and through their proximity, continuously magnetise the environing ether. this in itself affords another line of least resistance, for this etheric magnetisation affects the etheric bodies of the contacted population. these two facts, of time and of high vibration, result in that stability of rhythm which facilitates occult work, and offer a quiet field for mantric and ceremonial enterprise. these conditions are not to be found in the west, where constant change in every branch of life is found, where frequent rapid shifting of the scene of action causes wide areas of disturbance which militate against any work of a magic nature. the amount of force required to effect certain results does not warrant their use, and time has been allowed to elapse in an effort to

though as yet imperfect and inadequate, does verily lay the foundation of the future temple of truth where the light of the lord will be seen and which will prove adequate as an expression of reality. out of the darkness of time there have emerged the great religions. these religions though diverse in their theologies and forms of worship, though characterized by distinctions of organization and ceremonial, and though differing in their methods of application of truth, are united in three basic aspects: 1. in their teaching as to the nature of god and of man. 2. in their symbolism. 3. in certain fundamental doctrines. when men recognize this and succeed in isolating that inner significant structure of truth which is the same in all climes and in all races, then there will emerge the unive

lanetary process. the etheric body of the earth itself is being subjected to a definite stimulation. the spirit of the earth, that mysterious entity not the planetary logos is being vivified in a new sense and in his vivification many interesting developments eventuate. in three ways this is being attempted: 1. by an increased rate of vibration of the etheric atoms, caused by the coming in of the ceremonial ray. this must not be pictured as a sudden and violent change. from the standpoint of the human student the rate of increase is apparently so slow and gradual as to be inappreciable. nevertheless, the stimulation exists, and in the course of centuries will be recognized. 2. by the play of certain astral forces on the etheric body that leads to slow but definite changes in the internal s

lucis trust as that crisis in atlantean times when the physical, vital and astral bodies were coordinated and formed a functioning unit. then the `yoga of devotion' or bhakti yoga was initiated for the training of the aspirants at that time. a physical plane replica (as far as such a replica was then possible) was organised of those who could work devotedly and who could learn, through the use of ceremonial and pictures, some mode of activity which would carry on the hierarchical work on earth and thus constitute a training school for those who later would be admitted into the ranks of the hierarchy. the remnants of this atlantean group remain with us in the modern masonic movements, and the work of the hierarchy was thus perpetuated in sign and symbol. there has thus been preserved in the

spiritual' reality. only those were, in those days, allowed to participate in these mysteries and work who felt within themselves the longing and desire for the mystical vision, and who loved deeply and were devoted to the spiritual ideal. they were not required to possess active mentalities, and their intellectual powers were practically nil. they liked and needed authority: they learnt through ceremonial; they were devoted to the great ones whose names and forms stood behind the office holders in the esoteric lodges. mind entered not in. this must be remembered. there were no personalities. today, in the world, another great moment of crisis has arrived. i refer not to the present world condition, but to the state of the human consciousness. mind has arrived at a functioning power, pers

this surely negates pessimism and demonstrates the exceeding potency of the subjective activity. the three groups to which i earlier referred require a word of comment. their work is curiously different to that of the other groups and their ranks are recruited from all the ray groups, though the members of the third group (that of the financiers) are found primarily upon the seventh ray, that of ceremonial organisation. in the order of their emergence, they are the groups of philosophers, psychologists and business men. the group of philosophers of more modern date are already powerfully moulding thought, whilst the ancient schools of asiatic philosophers are just beginning to influence western ideas. through analysis, correlation and synthesis, the thought power of man is developed and t

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

rds of the rays. there are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are regarded as the builders of the system. the great mystery, which is finally revealed in the higher initiations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his pressure felt. his influence is most potent upon the physical plane, for there is a close numerical interrelation between (for instance) the lord of the seventh ray and the seventh plane, the physical, just as the seventh root race will see complete conformity to and a perfect expression of law and order. this r

uately recording the known. the planes or manifested spheres of expression are influenced in manifestation in a numerical order: ray i. will or power. plane of divinity. ray ii .l ove-wisdom .p lane of the monad. ray iii. active intelligence. plane of spirit, atma. ray iv. harmony. plane of the intuition. ray v. concrete knowledge .m ental plane. ray vi. devotion, idealism. astral plane. ray vii. ceremonial order. physical plane- 36- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fifth ray therefore works actively on the plane of the greatest moment to humanity, being, for man, the plane of the soul, and of the higher and the lower mind. it embodies the principle of knowledge, and because of its activity and its close relation to the third ray

phasis on the appearance which has veiled and hidden those ideals. it is on this ray primarily as it cycles in and out of manifestation that the work of distinguishing between appearance and quality is carried forward, and this work has its field of activity upon the astral plane. the complexity of this subject and the acuteness of the feeling evolved become therefore apparent. the seventh ray of ceremonial order or magic embodies a curious quality which is the outstanding characteristic of the particular life which ensouls this ray. it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to po

on of the energies which create and constitute all forms. the world has been changed beyond belief during the past five hundred years, and during the next two hundred years the changes will be still more rapid and deep-seated, for the growth of the intellectual powers of man is gathering momentum, and man, the creator, is coming into possession of his powers. the seventh purpose of deity ray vii. ceremonial order or magic "let the temple of the lord be built, the seventh great angel cried. then to their places in the north, the south, the west and east, seven great sons of god moved with measured pace and took their seats. the work of building thus began. the doors were closed. the light shone dim. the temple walls could not be seen. the seven were silent and their forms were veiled. the t

of mind, the point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise connected with the mahachohan. it controls the elemental forces and the involutionary process and the form side of the three kingdoms in nature. it holds hid the secret of physical colour and sound. it is the law. these three rays together embrace and embody all. they are power, activi

of the intuition and the intellect in highly evolved man) have a definite effect upon the vegetable kingdom and upon the human aura. yellow-orange shines forth in both. i mention this as an illustration of an externalisation of ray force, and as an indication of the value of the esoteric science when applied to the exoteric. the blue ray of devotion passes now into the violet of what we term the ceremonial ray. what do these words mean? simply that the great musician of the universe is moving the keys, is sounding another note and thus bringing in another turn of the wheel, and swinging into the arc of manifestation the ray of violet, the great note g. these rays bring with them in every kingdom in nature all that is attuned to them: human beings, devas of order high or low, elementals of

sapphire will become scarce and the turquoise will lose its hue. flowers of violet colour, of lavender and of purple will come into favour. behind all this lies a purpose profound. the physical plane, in its densest aspect, holds little of mystery for man today; he has knowledge on these matters. but the rarer levels of the physical plane lie hid and are, for man, his next field of discovery. the ceremonial ray brings with it the means whereby that knowledge may be acquired and revealed to all, and thus not be the sole property of the wise and of the occultists. the three higher etheric levels, with their denizens, are waiting to become the property of all, and with their inhabitants comes the next approximation. it is possible at this time to foretell certain events which will come to pas

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in the life of jesus of nazareth, but that they have been repeatedly undergone in the secret places of the temples of the mysteries, from the dawn of time. the saviours of the past were all subjected to the processes of death in some form or other, but they all rose again or were translated to glory. in the initiation ceremonies this burial and resurrection at the end of three days was a familiar ceremonial. history tells us of many of these sons of god who died and rose again, and finally ascended into heaven. we find, for instance, that "the obsequies of adonis were celebrated in alexandria (in egypt) with the utmost display. his image was carried with great solemnity to a tomb, which served the purpose of rendering him the last honours. before singing his return to life, there were mour

inuity, has revealed the divinity in man and shown him the way of a saviour. but in ancient times these mysteries were enacted in secret, and the rites of initiation were administered only to those who were fitted to pass through the five great experiences from the birth to the resurrection. the uniqueness of christ's work lay in the fact that he was the first to enact the whole of the initiation ceremonial rites and ritual publicly, before the world at large, thus giving to humanity a demonstration of divinity centred in one person, so that all could see, could know, believe and follow in his steps. the same stories are told of hercules, of baldur, of mithra, of bacchus, and of osiris, to mention only a few of a large number. one of the early church fathers, firmicus maternus, tells us th

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

i would like here to point out and will later elucidate and that is the relation of the various centres to the rays. this is as follows: ray one .p ower or wil .h ead centre. ray two. love-wisdom. heart centre. ray three. active intelligence. throat centre. ray four .h armony through conflict. ajna centre. ray five .c oncrete knowledge .s acral centre. ray six. devotion. solar plexus. ray seven. ceremonial order. base of spine. much could be learned if one would gather all the data given on this subject into one book, thus relating what is known about the specific energy points to be found in the human frame. all that i can do here is to give a general idea of the subject, indicate certain lines of development and relationship anent the seven major centres, the seven major glands and the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a

s you, if so you will, to be a constructive agent in magical work. your rays are, therefore: 1. the ray of the soul the second ray of love-wisdom. 2. the ray of the personality the fourth ray of harmony through conflict. 3. the ray of the mind the fourth ray of harmony through conflict. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic. it will be obvious to you that the major line of force in your equipment, relating you to others and facilitating contact, is the second ray with its subsidiary expression, the fourth ray. this is a definite asset and an opportunity but it also makes possible certain liabilities. these should be offset by a stiffening of all first ray tendencies in order to bring about a

it is negative to an amazing extent and this again constitutes a definite problem. your rays, therefore, are: 1. the soul or egoic ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony through conflict. 3. the ray of the mind the first ray of power or will. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic- 113- discipleship in the new age- volume i copyright 1998 lucis trust i have an idea that the above statement will carry much illumination to you and that it will enable you to make real progress. january 1938 my brother: the past year has seen the many changes which have taken place in the relationship between your soul and your personality. these have now worked throug

ask of the initiate or of those in training for initiation. viewing you, therefore, as a complete unit, your rays are: 1. the soul ray the first ray of power or will. 2. the personality ray the second ray of love-wisdom. 3. the ray of the mind the fourth ray of harmony through conflict. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order. january 1938 three words i gave to you, my friend and brother, in my last communication. they were: responsibility, sacrifice and comradeship. i urged on you the task of awakening the aspirants by whom you are surrounded to an understanding of their significance. you comprehend them yourself, but they must be exemplified, explained and nurtured in all whom you draw into the circl

dominantly as devotion to duty as realised, and to responsibility as recognised, and not so much in devotion to persons or even ideals. this has constituted a paramount balancing factor in your life. your problem will appear more clearly to you when i tell you that the ray of your physical body is the second. 1. the soul ray the second ray of love-wisdom. 2. the personality ray the seventh ray of ceremonial order. 3. the ray of the mind the fourth ray of harmony through conflict. 4. the ray of the astral body the sixth ray of devotion and idealism. 5. the ray of the physical body the second ray of love-wisdom. this means that your entire equipment is along the second ray line of force and, therefore, much wise balancing is required. but how can this be done? and along what line of difficul

of right action. i seek only to give you the time to think. i would remind you as you seek decision that your soul is on the seventh ray and that you are working through a first ray personality. hence, my brother, your problem. a mystic of wide consciousness with a powerful personality ray and with a soul vibration in line with the new age, seeking to impose upon the personality the rhythm of a "ceremonial order and organisation" i would ask you to bear in mind that group work involves sacrifice and oft the doing of that which might not be preferred and which might not from the personality angle be the easier way out and the easier activity. the choice, however, rests with you and the thoughts of the group must be kept away from your decision, so that you can make it freely and unhampered

esent life and its natural tendencies (due to ray influence) to think truly about himself. your rays therefore are: 1. the egoic ray the first ray of will or power. 2. the personality ray the fifth ray of concrete knowledge. 3. the ray of the mental body the fifth ray of concrete knowledge. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of ceremonial magic- 240- discipleship in the new age- volume i copyright 1998 lucis trust february 1938 brother of old: this group is nearing the time when it should begin to work with regularity at the problem of dissipating the world glamour. this it will do successfully just in so far as the individual members have freed themselves, or are freeing themselves, from their personal glamours. in thes

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ale and consciously undertaken. this indicates that because of man's desperate need, because of the crisis through which humanity has just passed and is now passing, men and women of vision and of inclusive thinking in all the churches of every world faith will end their doctrinal differences, agree on the essential religious truths and then proceed unitedly and with some uniformity of ritual and ceremonial to approach together the centre of spiritual power. is this too much to expect and to ask of humanity in the hour of man's need? cannot the enlightened members of the present great world religions in the east and in the west get together and plan for such an invocative undertaking and thus together inaugurate the mode of spiritual approach which will serve to unify their efforts and est

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

it is, however, essentially one of the values to be extracted out of this period of appalling deprivations through which men are every day passing. the real tragedy is that the western hemisphere, particularly the united states, will not share in this definite spiritual and vitalising process; they are at present too selfish to permit it to happen. you can see, therefore, that initiation is not a ceremonial procedure, or an accolade, conferred upon a successful aspirant; neither is it a penetration into the mysteries of which the mysteries of masonry are, as yet, only the pictorial presentation but is simply the result of experiencing "livingness" on all three levels of awareness (physical, emotional and mental) and through that livingness bringing into activity those registering and those

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing the new forms of civilisation- 1- copyright 1998 lucis trust these energies are ceaselessly playing on humanity, producing changes, expressing themselves through successive civilisations and cultures, and fashioning the many races and nations. this in no way infringes upon man's freewill; these forces have both their higher and their lower aspects and men respond to the

necessarily invalid. it might perhaps clarify the subject if i pointed out that there are five energies (and there are usually five dominant ray energies active at any time) coming into play: 1. those energies which are passing out of manifestation, as the sixth ray of devotion is at this time passing out. 2. those energies which are coming into manifestation or incarnation, as the seventh ray of ceremonial order is at this time emerging into expression. 3. those energies which are at any given time expressing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked

if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, in the present field of divine expression the following energies manifesting: 1. the energy of idealism, of devotion or of devoted attention, embodied in the sixth ray. 2. the energy whose major function it is to produce order, rhythm and established, sequential activity the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is natura

ose forces and potencies which are directly changing the current of men's thoughts, which are moulding their ideas, and incidentally altering the face of the earth and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of mankind. these are the sixth ray of abstract devotion or idealism and the seventh ray of ceremonial magic or organisation. the sixth ray began to pass out of manifestation in 1625 after a long period of influence, whilst the seventh ray of ceremonial order began to come into manifestation in 1675. there are three points to be remembered in connection with these two rays and their effects upon the race of men (i am not here dealing with their effects upon the other kingdoms in nature)

the most dangerous factors today in world affairs. it will also be apparent to you how the lower and the higher expressions of a ray are closely related to each other and how easily the higher loses its hold and the lower comes into manifestation something that evolution itself must eventually adjust. it is harder to differentiate between the higher and the lower expressions of the seventh ray of ceremonial order, for this ray is only in the process of manifestation and we know not as yet what its major expressions will be, either higher or lower. human reactions have their place and as i have earlier pointed out even the masters themselves do not and cannot foretell what the results of the impacts of force may be nor what may eventuate as a result, though they can frequently determine the

religious form which was existent and potently alive in that part of the world for many centuries. in spite of these facts, the higher and more living energy of the seventh ray is the most active at this time and its resultant idealism and consequent new age concepts are playing upon the sensitive minds of the race and preparing humanity for a great and much needed change. the work of the ray of ceremonial order is to "ground" or make physically visible the results of bringing spirit and matter together. its function is to clothe spirit with matter, producing form. 2. the nations and the rays. in connection with this discussion which governs and influences the leading nations of the world, the student should bear in mind the fact that all are today primarily conditioned by the law of clea

similar qualities and one of the services which great britain can render at this time is to come to the aid of world peace and live up to her motto "i serve" by acting as an interpreter. a careful analysis of the idealism of russia and of the untied states may reveal no resemblances in the goal of their idealism; the russian is driven by his seventh ray soul towards the imposition of an enforced ceremonial of ordered rhythms, leading to an idealised 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 su

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

re, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered from various sources. i might here remin

through. scorpio, the scorpion. mars. mars. conflict sagittarius, the archer. jupiter. earth. leo, the lion. sun. sun. v. concrete science. sagittarius, the archer. jupiter. earth. aquarius, the watercarrier. uranus. jupiter. virgo, the virgin .m ercury .m oon. vi. idealism. devotion .s agittarius, the archer. jupiter. earth. pisces, the fishes. jupiter. pluto. aries, the ram. mars. mercury. vii. ceremonial order. cancer, the crab. moon .n eptune. capricorn, the goat .s aturn. saturn. it will be obvious to you how much correlating work and how much readjustment of ideas will be needed as the new astrology is worked out into practical usefulness and eventually substituted for that now holding sway. this new astrology really embodies five sciences: 1. the science of the rays. 2. the science

reate one of the six-pointed stars of evolution and also bring into relation with them three planets which are peculiarly concerned with the expression of the christ consciousness in the world. these three planets are (through the rays of which they are the medium) all to be found upon the first major line of force, the line of will or power and of purpose and visioned goal. 1. uranus. 7th ray of ceremonial magic. god the father. he who relates. the source of duality. he who perceives the end from the beginning. spiritual consciousness. intuition to inspiration- 147- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. venus. 5th ray of mind. god the son. the son of mind. he who includes. egoic consciousness. intellect to intuition. 3. saturn. 3rd ray

the stillness of a focussed point" this applies to both aries and libra the one in a cosmic and creative sense and the other in an individual and progressive evolutionary sense. the following planets and their rays govern the cardinal cross of which libra is one of the points: 1. mars..6th ray..idealism..d. evotion..struggle. 2. mercury..4. th ray..harmony through conflict. 3. uranus..7. th ray..ceremonial order, law or magic. 4. venus..5th ray..concrete knowledge or science. 5. saturn..3rd ray..active intelligence. 6. neptune..6. th ray..idealism..d. evotion..struggle. here we have six planets and five rays of energy and the expression of the two lines of spiritual energy; love-wisdom in two of the rays and planets, and three of the rays and planets upon the first major stream of energy

ce to the esoteric monadic ray is non-effective. indirectly, gemini is ruled by the rays transmitting those potencies which, with gemini, constitute the mutable cross. these are the moon, jupiter, mars and pluto. they transmit energies expressive of the fourth, second, sixth and first rays. only one ray is, therefore, lacking where gemini is concerned, and that is the seventh ray of organization, ceremonial magic and ritual. this accounts for the instability and the fluidity of the gemini influence, and is largely responsible for the frequent failure of the gemini person to express the beauty, ideals, etc, which- 215- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust are sensed so that they materialise upon the physical plane. the seventh ray produces

ii: esoteric astrology copyright 1998 lucis trust capricorn s aturn saturn t aurus v enus vulcan iv. harmony thro' conflict. scorpio mars mars sagittarius j upiter the earth l eo the sun t he sun v. concrete science. sagittarius jupiter the earth a quarius uranus j upiter v irgo m ercury t he moon vi. idealism. devotion. sagittarius jupiter the earth p isces jupiter pluto a ries mars mercury vii. ceremonial order. c ancer t he moon neptune c apricorn s aturn saturn at this time, i purpose to trace certain major conditioning streams of energy, as they proceed forth from their emanating source via certain constellations and planets to the earth and, from within the radius of the earth, reach the individual disciple, again via certain major planetary centres. in this way that great synthesis

e world's problem in terms of matter comes through a recognition of the essential dualism underlying events. i commend this thought to all students, suggesting that they base optimism on the long range vision, endorsed by the heavens and corroborated by the activity of the stars, and thus feel sure of the ending of this immediate tragic situation. it is interesting to note that the seventh ray of ceremonial law and order works through uranus which is today the transmitter of sirian force via pisces to the hierarchy. from that "middle centre" it passes to that sensitive band of disciples, aspirants and workers to whose hearts and hands is committed the heavy task, incident to the re-organisation and the rebuilding of the- 262- a treatise on the seven rays- volume iii: esoteric astrology cop

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

cerned therefore today, as it seeks to create the new order, with free circulation and with a consequently intended freedom of humanity from the ills and problems of the past. this is of interest to remember, and students would find it helpful at this time, if they want to cooperate intelligently with the happenings of the day, to collect and study all that i have written about the seventh ray of ceremonial order and magic. b. diseases of the nervous system, due to the flow of energy to all parts of the body, directed by either the personality, some aspect of the personal lower self, or by the soul, via the brain, are many and become acute as the disciple nears initiation or becomes an initiate. apart from the- 78- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lu

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

usness in that of the soul, followed by a group dedication; and, finally, that humanity (symbolised by the group) and the hierarchy (symbolised by me) and the subsequent voicing by me of certain words of power were all intended to produce the fusion of the objective and subjective worlds, and the consequent emergence of the fifth kingdom in nature. thus the skeleton structure of the new religious ceremonial can be dimly seen and inadequately sensed. this stage is followed by: 4. two days of intensive recollection by the group in their brain consciousness. this involves: a. the development of the power to recall the words of power which had been spoken by me, and later, the listening for a word of power. this recognition of the words will be one of the major objectives of the new world reli

ray energy, are occupied at this time. you need to remember that the one-pointed attitude of the mystic, functioning in group formation, will be a powerful factor in the creative work being done by the hierarchy and by the new group of world servers, because theirs will be a massed effect, and usually wielded unconsciously. under the influence of disciples on the seventh ray of organisation or of ceremonial order, that powerful physical concretisation of energy which we call "money" is proving a topic of the most definite concentration; it is being most carefully considered, and the minds of thinking financiers and of wealthy humanitarian persons and philanthropists will be gradually led forward from a strictly philanthropic activity to an activity which is impulsed and brought into expres

seven major ashrams. if he is a disciple in the ashram of a master who is on one of the rays of attribute, the task of that master is to prepare him for transition on to one of the major rays of aspect. this shifting and interchange is taking place all the time. when, for instance, the master r. assumed the task of mahachohan or lord of civilisation, his ashram was shifted from the seventh ray of ceremonial order to the third ray of active intelligence; the majority of those who have taken the second and the third initiations were transferred with him under what might be called a "special dispensation; the rest of the members of his ashram remained for tuition and training in service under that master who took his place as the central point of the seventh ray ashram. still another question

ight supernal" takes place when a transitory point of synthesis is reached and the seven energies are blended into one great energetic light. these seven energies have ever, unitedly, created the "light supernal" upon the highest levels of divine expression, but that revealing light only finds location when the seventh- 294- discipleship in the new age- volume ii copyright 1998 lucis trust ray of ceremonial order is active and in process of manifestation in the three worlds, and necessarily, therefore, upon the seventh plane, the physical plane. such a manifestation inevitably takes place in moments of planetary crisis, when the seventh ray is active and when the sun is in aquarius. such a combination of relationships is being established now, for the seventh ray is rapidly coming into man

enth type of energy. all your other rays are related to the great second ray of love-wisdom. this necessarily constitutes a problem until you remember that the seventh ray is the ray of interlude an interlude and a ray which becomes active when the attractive, magnetic work of the building rays is ready to precipitate into the phenomenal world and bring about under the law of ritual and of divine ceremonial new phases of work. these are initiated in the silence of the process of abstraction, released when the interlude of tension has completed its work, and become effective when the interlude of recognition has made a new refocussing possible. i am not going to indicate to you the lines along which your service, as a disciple in my ashram, should proceed. you have already initiated certain

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ation. they embody the quality and the force of a particular ray. next century, when the seventh ray has achieved complete manifestation and the piscean influence is entirely removed, the seventh ray avatar will appear. his work will demonstrate the law, order and rhythm of the creative process as it works out on the physical plane, blending spirit and matter. and as this ray is called the ray of ceremonial order or ritual, he will be largely instrumental in producing those conditions which will permit of the reappearance upon earth of the mysteries of initiation, of which the hierarchy is the custodian. he is necessarily connected with the great white lodge on sirius. this fact does not, however, concern us now, for we await the coming of a still greater avatar. 4. transmitting avatars. t

e of its civilisation been reached. history holds much glory for england and america when they work together for world good, not supplanting each other or interfering with each other's empire but working in the fullest unison for the preservation of the peace of the world and the right handling of world problems in the field of economics and of education. as the seventh ray of organisation and of ceremonial work is now coming into prominence and manifestation, the work of the master on that ray is that of synthesising, on the physical plane, all parts of the plan. the master rakoczi takes of the general plan as it is outlined in the inner council chamber and approximates it to the possible. he might be regarded as acting as the general manager for the carrying out of the plans of the execu

ove-wisdom. christ himself works through it and by its means seeks to contact the vast christian public. it is the leaven in his hands to leaven the whole lump, and being in a form comprehended by the people, it can touch the great masses of seeking souls. by means of the educational work of the world, the great lord seeks to reach those of the intelligent public who cannot be reached by means of ceremonial and symbolism, as in masonry, or by religious means and ritual, as in the church. it touches the masses and those in whom the intelligence aspect predominates to the lessening of the other two aspects. it aids those men who are predominantly on the third ray of intelligent activity. in all these bodies there are to be found esoteric groups who are the custodians of the inner teaching an

tom for so many centuries. the eastern festival of wesak (vaisaka) and the christian day of remembrance, good friday, will fade out of the consciousness of humanity in due time; they are both festivals related to aspects of the first ray of power or will. the abolition of the fear of death and the establishment of a close relation of the hierarchy with shamballa will render obsolete these ancient ceremonial rites. in this message i would like to consider with you primarily the festival of the christ, held at the time of the full moon of june, and the work of the christ as he prepares himself for the fulfilment of his true mission on earth. the christian church has so distorted that mission and ruthlessly perverted the intention for which he originally manifested that a consideration of tha

we now come to a consideration of the vast ashram controlled by the master r. he is the lord of civilisation and his is the task of bringing in the new civilisation for which all men wait. it is a third ray ashram, and therefore enfolds within its ring-pass-not all the ashrams to be found upon the third ray of active intelligence, upon the fifth ray of concrete science and upon the seventh ray of ceremonial order. all these ashrams are working under the general direction of the master r. he works primarily through the masters of these three types of ray energy. he himself at this time is occupied with seventh ray energy, which is the order-producing energy upon our planet. this is the ray of ceremonial order, and through the activity of its energy, when correctly directed and used, a right

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

asp divine purpose, and thus see the divine design and patterns as they are in reality. once you have taken the needed steps and complied with the requirements, the mystery disappears. g. the final phase of the divine purpose is the most difficult of all to indicate, and when i say indicate, i mean exactly that, and nothing more definite and clear. does it mean anything to you when i say that the ceremonial ritual of the daily life of sanat kumara, implemented by music and sound and carried on the waves of colour which break upon the shores of the three worlds of human evolution, reveal in the clearest notes and tones and shades the deepest secret behind his purpose? it scarcely makes sense to you and is dismissed as a piece of symbolic writing, used by me in order to convey the unconveyab

s this flow of disciples was exceedingly small. one by one, individual aspirants found their way out of the ranks of humanity and inside the ring-pass-not of the hierarchy. in the beginning, only the first two initiations were given and only through the instrumentality of the second ray; and at these initiations the world teacher of the period of officiated. then at a time when the seventh ray of ceremonial order (the ray which plays so potent and mysterious a part in the phase of discipleship called initiation) was in cyclic activity, a much greater number of disciples appeared, prepared for initiation; the initiatory process was then- 249- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust administered in a seventh ray ashram; this seventh ray

conflict "two merge with one" ray five..concrete knowledge or science "three minds unite (this asserts the fact that the universal mind, the higher mind and the lower concrete mind are blended through the projected antahkarana) ray six..devotion or idealism- 340- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust "the highest light controls" ray seven..ceremonial law or order "the highest and the lowest meet" you will note that in all these words of power, two obvious thoughts emerge; first, that the goal of all activity is the complete fusion of the three aspects, and secondly, that consciousness of this comes through the building and use of the bridge between the spiritual triad and the personality. you will note that these are all definite as

of enlightened understanding you may possess. initiation is only a ceremony in so far that there comes a climaxing point in the initiatory process in which the disciple's consciousness becomes dramatically aware of the personnel of the hierarchy and of his own position in relation to it. this realisation he symbolises to himself successively and on an increasingly large scale as a great rhythmic ceremonial of progressive revelation in which he, as a candidate, is the centre of the hierarchical stage. this is definitely so (from the ceremonial angle) in the first two initiations, and in relation to the christ as the initiator. after the third initiation, the ceremonial angle lessens in his consciousness because the higher initiations are not registered by the mind (with its ability to redu

tely of such a nature that they cannot be reduced to symbols or to symbolic happenings; they are formless and remain in the higher consciousness. i am not here saying that the teachings given in the past by various occult groups, or in my book initiation, human and solar, are not correct or do not recount accurately what the candidate believes has taken place. the point i seek to make is that the ceremonial aspect is due to the thoughtform-making capacity of the disciple and (which is of major importance) constitutes his contribution to the future externalisation of the initiatory process in its earlier stages. when an adequate number of disciples will have succeeded in relating the spiritual triad to the soul-infused personality and have occultly "precipitated" the energies of the monad t

the form aspect culminates experience and presents the disciple's comprehension of the initiatory process; the consciousness aspect indicates in a mysterious manner the rate of expansion as the disciple has undergone the process; the life aspect permits of extra-planetary contact, thus indicating the possible future and the eventual processes of identification. it might be added that the factual ceremonial admits the disciple into full fellowship with the hierarchy; that the symbolic representation indicates to the disciple the way into shamballa, and that illumined revelation presents to the initiate the bridge between our cosmic physical plane and the inner subjective and cosmic worlds; this entrance to the bridge (i am speaking in symbols) reveals the existence of the cosmic antahkaran

this connection. it demonstrates the underlying solar synthesis which was the fundamental platform i gave out in a treatise on cosmic fire. beyond that implication, the information is of no use to you. it enables you, however, to begin to develop the esoteric sense of synthesis. these three grades of appreciation or of comprehension of the initiatory process are hinted at in the masonic work. the ceremonial aspect can be related to the degrees of entered apprentice and of fellow craft, plus certain little-practiced degrees, as for instance that of mark mason degree and one or two others; these are expansions of the implied teaching. the initiations, covered by the term symbolic representation, find their first hint in the sublime third degree, that of master mason, in the holy royal arch a

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common with the operative masonry of the past, and when their titles were borrowed for the institution of masonic chivalries, it is curious how little the latter owed to the ceremonial of their precursors, in their manners of making and installing knights, except in so far as the general prototype of all is found in the roman pontifical. there are, of course, reflections and analogies (i) in the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficul

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

tz provides a vivid account of this feature: many mediums, mostly at the beginning of the trance, show also a behaviour characteristic of the deity who took possession of their body. thus a medium of rdo rje shugs ldan [dorj shukden] produces the gurgling sound of a man in the agony of suffocation said to be the voice of the abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp;

ceremony called tendrel (rten brel) that involves gift giving and the conferring of titles on the newly-appointed oracle.174 oracle trance and ceremony de nebesky-wojkowitz s account of oracle possession and trance states though limited in focus and over fifty years old continues to be the most descriptive and organized in its presentation. having attended a number of trance sessions, he provides ceremonial outlines involving oracles of high political importance, such as the nechung oracle and dorj shukden (rdo rje shugs ldan. the ceremony involves a degree of preparation. the special attire worn by an oracle during a trance is laid out on a throne or seat in the specific order in which the oracle dresses before the trance (figure 37. the clothes in this ensemble are indicative of the poss

arch on the oracle tradition as it existed before or just after chinese occupation. havnevik and diemberger, however, conducted their research well after the cultural revolution, a time when the practices of many oracle lineages were forcefully cut off. this also resulted in the destruction of many oracle costumes and ritual implements. in these studies, the majority of oracles do not change into ceremonial garments and their only ritual implement consists of a mirror that they use for divination purposes. havnevik and diemberger, as well as sophie day, provide useful studies on the state of the oracle tradition as it exists now, and all three show an increase in members of the tradition, mainly in villages or on local levels. since the nechung oracle s escape to india with the fourteenth

discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 likewise, melvyn goldstein mentions that, after the death of the thirteenth dalai lama and during the search for the fourteenth incarnation, the tsiu marpo oracle at samy, along with the other state oracles of nechung and gadong (dga gdong, flung their ceremonial scarves toward 191 see diemberger 2005, p. 146. 192 see diemberger 2005, p. 132-133. 193 see havnevik 2002, p. 272; and diemberger 2005, p. 156. 194 see havnevik 2002, p. 266. 195 bell 1946, p. 40. this information is further repeated in gibson 1991, p. 206-207; tucci 1987, p. 109; and maraini 1952, p. 148. 123 the east to signify the proper direction in which to search.196 the fourteen

nts involved in a contemporary l (glud) ritual (photo: c. bell 2005) 138 figure 43. the tree on which pehar landed during the reign of the fifth dalai lama. the monastery of nechung was built up around this tree, which is currently found in the central chapel surrounded by statues of pehar in his wrathful and peaceful forms (the latter is seen here. the tree itself is on the left and covered with ceremonial scarves (kha btags) and prayer flags (dar lcog (photo: c. bell 2005) 139 figure 44. a common iconographic representation of pehar. in this variation, his mount is an elephant, a version noted in de nebesky-wojkowitz 1998, p. 117 (dcts, p. 320) 140 figure 45. painting of pehar on the wall within the main chapel at tengy ling monastery, lhasa. notice the shield hanging over his chest with

BLACK WITCHCRAFT

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 not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and cur

pet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously

eat work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as the fleshing of desire and belief, wherein the arcana of cain is revealed to the intiate, where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expanding and deification of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus the circle of

condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a

BLAVATSKY H P ANTHROPOGENESIS

ns. zoroastrianism and even brahmanism have profited thereby to obtain hold over the people's mind. even in chaldean exotericism, beings who refuse to create, i.e, who are said to oppose thereby the demiurgos, are also denounced as the spirits of darkness. the suras, who win their intellectual independence, fight the suras who are devoid thereof, who are shown as passing their lives in profitless ceremonial worship based on blind faith- a hint now ignored by the orthodox brahmins- and forthwith the former become a-suras. the first and mind-born sons of the deity refuse to create progeny, and are cursed by brahma to be born as men. they are hurled down to earth, which, later on, is transformed, in theological dogma, into the infernal regions. ahriman destroys the bull created by ormazd- whi

s "complex functions" of his scientific "nerve-cells" land him? once more right into the occult and mystic teachings of the kabala about the descent of souls as conscious and unconscious atoms; among the pythagorean monad and the monads of leibnitz- and the "gods, monads, and atoms" of our esoteric teaching* into the dead letter of occult teachings, left to the amateur kabalists and professors of ceremonial magic. for this is what he says, while explaining his newly-coined terminology "plastidule-souls; the plastidules or protoplasmic molecules, the smallest, homogeneous parts of the protoplasm are, on our plastic theory, to be regarded as the active factors of all life-functions. the plastidular soul differs from the inorganic molecular soul in that it possesses memory("pedigree of man" n

xvii, with its riddle of the woman in purple and scarlet; whether protestants nod at the roman catholics, when reading "mystery, babylon the great, the mother of harlots and abominations of the earth" or roman catholics glare at the protestants, the occultists pronounce, in their impartiality, that these words have applied from the first to all and every exoteric churchianity, that which was the "ceremonial magic" of old, with its terrible effects, and is now the harmless (because distorted) farce of ritualistic worship. the "mystery" of the woman and of the beast, are the symbols of soul-killing churchianity and of superstition "the beast that was, and is not, and yet is "and here is the mind which hath wisdom. the seven heads are seven mountains (seven continents and seven races) on whic

BLAVATSKY H P COSMOGENESIS

ctory. covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. on rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the egyptians; yet, though much has been deciphered in the ancient records of that mysterious race, the mainspring of the religion of egypt and the original intention of its ceremonial worship are far from being fully disclosed to us* here again the mysterious hieroglyphic documents remain, but the keys by which alone they become intelligible have disappeared. nevertheless, having found that "there is a natural connection between language and religion; and, secondly, that there was a common aryan religion before the separation of the aryan race; a common semitic relig

ith its two points (horns) turned heavenward, a position every[[footnote(s* see that suggestive work "the source of measures" where the author explains the real meaning of the word "sacr" from which "sacred "sacrament" are derived, which have now become synonyms of "holiness" though purely phallic[[vol. 1, page] 6 the secret doctrine. occultist will recognise as one of the "left-hand" and used in ceremonial magic* it is hoped that during the perusal of this work the erroneous ideas of the public in general with regard to pantheism will be modified. it is wrong and unjust to regard the buddhists and advaitee occultists as atheists. if not all of them philosophers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning. indeed, if the parabrahmam

ransparent spirits passed into the surrounding aura of the planet, the most rarified finding their home in its satellite" this relates exclusively to our elementary spirits, and has naught to do with either the planetary, sidereal, cosmic or inter-etheric intelligent forces or "angels" as they are termed by the roman church. the jewish kabalists, especially the practical occultists who dealt with ceremonial magic, busied themselves solely with the spirits of the planets and the "elementals" so-called. therefore this covers only a portion of the esoteric teaching* the possibility of the "soul (i.e, the eternal spiritual ego) dwelling in the unseen worlds, while its body goes on living on earth, is a pre-eminently occult doctrine, especially in chinese and buddhist philosophy. see "isis unve

pent. they became apostates to the vedas. as dr. muir translates the passage "the great deceiver, practising illusion, next beguiled other daityas, by means of many other sorts of heresy. in a very short time, these asuras(-daityas) deluded by the deceiver (who was vishnu) abandoned the entire system founded on the ordinances of the triple veda. some reviled the vedas, others the gods, others the ceremonial of sacrifice, and others the brahmans. this, they exclaimed, is a doctrine which will not bear discussion. the slaughter of animals in sacrifice is not conducive to religious merit. to say that oblations of butter consumed in the fire produce any future reward, is the assertion of a child. if it be a fact that a beast slain in sacrifice is exalted to heaven, why does not the worshipper

BLUE EQUINOX

s as they come to me. let me quote page 87 .well, one thing i got (again) that is that when all is said and done i am that i am, all these thoughts of mine, angels and devils both, are only fleeting moods of me. the one true self of me is adonai. simple! yet i cannot remain in that simplicity. i can realize that state perfectly, but i am not a magician, i know little or nothing of the equinox 148 ceremonial magick, except from reading; my results have not been accompanied by visions. what results i have obtained have been in the nature of becoming the thing itself, not seeing it. however, to pass on: is the idea of coming back to help others (see sun. apr. 16) only a form of the dweller on the threshold and caused through fear of annihilation or madness? or is it a concession to my own wea

BOOK OF BLACK SERPENT

o be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god

BOOK OF PLEASURE

nd vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth* while ofttimes the ornamentation of imbecility. as a virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive* that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the id

ox is not "truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of ple

to believe- it is of the necessity incompatible with an existing belief and is not realized through the inhibition of the organic belief- the negation of the wish, faith moves no mountains, not till it has removed itself. supposing i wish to be great (is not counting that i am, to have "faith" and believe that i am, does not make me great- even were i to keep up the pretence to the end. it being ceremonial insincerity, the affirmation of my incapacity. i am incapable, because that is the true belief, and organic. to believe differently is but affectation. therefore the imagination or "faith" that i am great, is a superficial belief. the reaction and denial, caused by the troublesome effervescence of the organic incapacity. denial or faith does not change or annihilate it, but is its the b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

conceptions, but they do not proselytize. this leads many would-be witches, out of sheer frustration, to simply declare themselves "witches" and start their own practices. in doing so they draw on any, and oftimes all, available sources. the danger here is that they do not know what is valid and relevant and what is not. unfortunately there are now many such covens, operating with large chunks of ceremonial magick happily mixed-in with smatterings of satanism and odds and ends of voodoo together with amerindian lore. witchcraft is a very "loose" religion, in terms of ritual practices, but it does have certain basic tenets and there are established ritual patterns to be adhered to. the purpose of this book is to give this necessary information. with it, you as an individual or (with like-mi

hed traditions then it will have been decided for you. if you are starting from scratch, then it may take you a while (weeks, months, perhaps even years) to discover which you really need and which you don't. if you want a wand there are several options available. some say that it must be of rowan wood, others say of ash, or willow, hazel. you can take your pick. the trouble here is that a lot of ceremonial magick has got mixed up with witchcraft (not just in the case of the wand, but with other tools and other aspects of the craft also. for example, some people swear that "the wand must be exactly twenty-one inches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a lengt

se a small hand-bell with a note that is pleasant. some bells especially cheaply produced ones can have a harsh note to them; avoid these. if you wish to engrave the bell, do so. or, if it has a wooden handle, you might want to work on that. the burin is simply an engraving tool used to mark the name or sigil (symbol, ritually, on your magickal topis. some traditions (e.g. gardnerian) borrow from ceremonial magick and use a whtte-hilted knife in the same way. i personally do not see the need to regard this instrument as a ritual tool, in the craft, any more than i would a file or hacksaw. however, if you feel you want this as part of your complement, by all means include it. a burin is simply an engraving tool with a handle, and can be made by fitting a sharpened nail, or similar, to a woo

, however, to drill a hole in the base of the antler to accept the screw. inscriptions i have talked about engraving and etching your working tools and putting your craft name on them (more on your name and how to choose it, later. there are a number of different "magickal alphabets* that can be used for this* most popular are various of the runic alphabets and the theban form of writing found in ceremonial magick. let's look at runes first. the word rune means "mystery" or "secret" in early english and related languages. it is certainly heavily charged with overtones, and for good reason. runes were never a strictly utilitarian script. from their earliest adaptation into germanic usage they served for divinatory and ritual uses. the seax-wica use a runic alphabet which is as follows: figu

, would draw a circle round the bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle depend entirely on who is drawing it and for what purpose. in ceremonial magick, where the magician is conjuring entities, the exactness of the circle (and everything within it) is critical. but there is the other end of the scale, as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply mark a rough circle on the ground, usually very crudely drawn, and use it whether accurate or not. its purpose was

the scale, as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply mark a rough circle on the ground, usually very crudely drawn, and use it whether accurate or not. its purpose was merely to designate a space to be hallowed for the rites; a place "special" for that purpose. your circle does not have to be as painstakingly accurate as the ceremonial magician's (though more on this in lesson eleven magick, yet it is drawn with a certain amount of care and exactness. the coven circle is nine feet in diameter; the individual's circle is five feet. the drawing of the circle starts, and finishes, in the east and is always drawn clockwise, or deosil. if you are meeting outdoors, then the circle is actually marked on the ground with the s

ligions, then, so in witchcraft we find magick but, i reiterate, as a secondary aspect. in itself, magick is a practice. if all you want to do is to work magick, then you don't need to become a witch to do it. anyone can do magick. or, at least, can attempt to do it. such a person is a magician. there are many different forms of magick dozens; perhaps even hundreds. some can be very dangerous: in ceremonial magick, for example; when the magician is conjuring and working with various entities, most of whom are decidedly antagonistic towards the magician. some traditions of the craft do tend to lean towards this aspect of ceremonial magick in their workings, for whatever reason, and do in fact conjure various beings. but this can be dangerous. not only that, but to my mind it is totally unne

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

mond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be

cestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions ar

he corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home

e expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? there is a clear difference between spells and rituals 'spell' tends to be the term used for the less formal folk magick that, unlike ceremonial magick, is not so rigid about such things as circle casting (see page 49) and the use of specific tools, though it may be based in forms and use words that date back hundreds of years. our kitchen witch ancestors swept clean their magical areas and danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their

both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or

e old corn harvest, lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint fr

the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a huge ornate ceremonial tepee was erected and in the morning she entered, carrying a special bundle on her back and singing a holy song. the men kept their eyes lowered when she entered, as she had instructed. she unfastened the bundle and took from it the buffalo calf pipe, which is still the most sacred religious object of the lakota today. the woman instructed the men in how to smoke the pipe, which in its

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ogatory, anachronistic referent, the association of the word with certain material forms appears to have carried into new world characterizations of indigenous african religions. in some diaspora traditions in the united states today, for example, spiritual forces are believed to be brought into human experience in the creation of supernaturally empowered objects. joseph murphy, who has depicted "ceremonial spirituality" as a fundamental principle of new world religions such as santeria and vodou, highlights this concept. in africanbased religions, spiritual force can be isolated and enclosed in time and space "the focus on ceremonial spirituality reveals an interdependence\ 41\ of humanity and spirit" murphy notes "this means that the spirit c can be localized or efixed f into physical ob

though the african cosmologies were eroding, they still provided the philosophical basis by which new beliefs could be assimilated. even as blacks in america embraced christianity, they retained perspectives that harked back to older african ways. the new formations f continuities with african religious traditions included an emphasis on ritual efficacy, the appropriation of invisible powers, and ceremonial spirituality. this fusion of perspectives was achieved in a powerful synthesis of african spirituality and afro-christian protestant traditions, and it surfaces in many conjure practices. african american supernaturalism continued to develop throughout the early nineteenth century, even as christianity was being planted in black communities. the comments of a white physician at a slave

o catholicism (as with santeria in cuba, or vodou in haiti, but also as offshoots of the protestant faith. the merging of african-inspired practices and protestantism shows affinities with, as well as departures from, universally held christian traditions. in the british caribbean, for example, christian traits prevail within sects such as the spiritual baptists of trinidad and guyana, and in the ceremonial practices of shakers of st. vincent, which all maintain strong african elements. in jamaica, the\ 68\ africanization of belief persists in the protestant churches of the zionists and the native baptists. and in other west indian revival movements such as convince, kumina, and pocomania, a synthesis of ancestral rituals and protestant worship styles can be seen. within the indigenous afr

CHRONOLOGIA RORISPERGIUS

scetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism, based on ideas from judaism, christianity, zoroasterism, gnosticism, etc. 244-261 mani sent

COLLIER IRENE CHINESE MYTHOLOGY

esty. 5 pure jade is white, but chemicals and other minerals add colors and imperfections to the stone during its formation in the earth. some colors are given especially descriptive names: snow jade, mutton-fat white, chicken-bone white, milky white, spinach green, apple green, kingfisher (emerald) green, cinnabar red, rust red, lavender, black, and blue. through the ages, jade has been used for ceremonial blades (axes, daggers and swords, religious containers and nature spirit figures (oxen, cicadas, doves, dragons, carp, mountain scenes, and, currently, for personal treasures (chopsticks, writing brushes, teacups, rice bowls, jewelry. professor d argenc sums up its symbolism: with time jade came to be associated in popular belief with everything that is noble, pure, beautiful and indest

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most think it is just a gentlemen's club, but the ceremonial has been designed to attract extreme negative energies which allow a "possession" by the negative elements of the fourth dimension. when i spoke at a spiritual-healing exhibition in birmingham, i was surprised to find it was being held in the main freemasons' centre in what is britain's second city. the freemasons rent part of the complex to outside organisations to earn money. i was de

g from remains basically the same. it is like passing on a baton in a relay race and, because of the nature of the family structure of much of the elite, the baton is often handed on across the generations of certain families. this becomes even more understandable because the parents indoctrinate the children from the earliest possible age and later introduce them to the same secret societies and ceremonial which synchronises them into the prison warders' vibration. the illuminati not every member of a secret society or the other organisations i name is part of the elite. there is a difference between freemasonry and what i will term tlluminised' freemasonry, those parts of the order which have been infiltrated by illuminati agents. the word illuminati 'the illuminated ones- goes back into

DAVID ICKE CHILDREN OF THE MATRIX

da. this was one of the roles assigned to the royal court of the dragon (also known as the brotherhood of the snake) from around 2000bc when it infiltrated the more positive egyptian mystery schools and made them vehicles of the reptilian "gods. manly p. hall, the freemasonic historian, summarises what happened, although for "black magicians of atlantis" also read "reptilians "while the elaborate ceremonial magic of antiquity was not necessarily evil, there arose from its perversion several false schools of sorcery, or black magic [in egypt..the black magicians of atlantis continued to exercise their superhuman the unholy alliance 105 powers until they had completely undermined and corrupted the morals of the primitive mysteries..they usurped the position formerly occupied by the initiates

people stand in line for hours to see this grotto; such is the power of myth and mind control. but this, luckily, was the off-season and i walked right in. what a performance unfolded before me. a small group of tourists watched as three men dressed up in various regalia were wailing away at each other. the only word i could make out was the odd "hallelujah. one man in a black hood was leading a ceremonial sing song, while another put on a crown and drank from a goblet in a manner that suggested he had just returned from the desert. the third man, who looked in urgent need of a good laugh, swished around with some object on a chain, which puffed out smoke occasionally. the one with the crown finished his drink and proceeded to read loudly and earnestly from a big red book. in britain, the

the reptilian brain as agreed by scientists. i quote here from a fascinating internet article by skip largent "at least five human behaviours originate in the reptilian brain..without defining them, i shall simply say that in human activities they find expression in: obsessivecompulsive behaviour; personal day-to-day rituals and superstitious acts; slavish conformance to old ways of doing things: ceremonial re-enactments; obeisance to precedent, as in legal, religious, cultural, and other matters..and all manner of deceptions."7 add other traits of the r-complex such as "territoriality (this is mine, get out; aggression; and the idea that might-is-right, winner-takes-all. put that little lot together and you have the very attitudes of the illuminati. racism comes from the reptilian brain a

DAVID ICKE THE BIGGEST SECRET

erous and arrogant game. there werethose of positive intent who wanted to use the mystery schools to give the knowledgeto people they believed would use it wisely and i am not suggesting that all theseschools were malevolent, certainly not. but even the positive ones were eventuallyinfiltrated by the servants of the reptilians. as manly p. hall, the freemasonichistorian, wrote:while the elaborate ceremonial magic of antiquity was not necessarily evil, there arosefrom its perversion several false schools of sorcery, or black magic (in egypt. the blackmagicians of atlantis continued to exercise their superhuman powers until they hadcompletely undermined and corrupted the morals of the primitive mysteries. they usurpedthe position formerly occupied by the initiates, and seized the reins of sp

DAVIDSON DAN SHAPE POWER

ed into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a grou

ar conic shape which has many of the same energy effects as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or commo

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 point of questioning if the symbol really had anyth

eed of light, the mass of the earth and other natural earth constants. bruce cathie's research points to ufos traveling on this grid system. figure 3.3-2 hartmann net earth grid 3.4 ancient shape power use of earth energies some indian tribes in southwestern united states used shape power in conjunction with earth energies to collect and focus earth energy in and around their dwellings, and their ceremonial buildings called kivas. kivas act as a magnetic center to draw energies from the surrounding area and refocus them out the top center of the kiva. another ancient shape power pattern is the labyrinth. a labyrinth is a single-path, two dimensional maze. there are left and right handed labyrinths. direction of the labyrinth maze determines the type of energy which it focuses. the esoteric

DEMONIC BIBLE

he church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebre

one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, wo

he whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his 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 hea

begin the rituals over again. on the same day that you take a "bath of purification, you must also wash the sheets and blankets from your bed, wash your clothes, and clean your ritual chamber and sleeping chamber. quitting the bath, you must dry yourself with a clean towel and put on clean clothes. this initial process of "consecration" is in accordance with all of the ancient grimoires involving ceremonial magic or the invocation of spirits. you must avoid, however, the temptation of becoming fanatical at this point concerning cleanliness. according to the book of leviticus "if you touch anything that is unclean, sit upon anything that is unclean, or eat anything that is unclean you will become unclean" it is not absolute purity which is required but simply a washing off of external vibra

veral members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia is not required for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a genuine magical swor

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

overs while maintaining the validity from the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major glossaries at the end of the required and recommended reading list for the order of the astral star's own bibliography for aspirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for deter

ete, nor would other esoteric orders, fraternities, or other organizations agree with the definitions that we give within these pages. this work is intended to be used by our own membership. this work is not meant to represent the quote "way things are" but rather give the beginning student a place to begin their understanding. the order of the astral star is based in christian mysticism and high ceremonial magick. these are our own organizations points of reference and thus we speak from our own perspectives. for this reason, the terminology is defined within our own biases and according to our own world view. for us, we perceive the definitions as being mostly correct, though still needing some refinement and additions. the next edition of this dictionary will be updated and revised by y

r: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "

rocess by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm

ed to the direction of the east. deacon/ deaconess: from the late latin, from the greek "diakonos" meaning "servant. in the christian church, a lesser member of the clergy. one who ranks just below a priest/ priestess and is assigned the responsibility of assisting the priest/ priestess in religious services and in administrative matters. dee, dr. john: a mathematician, astronomer, scientist, and ceremonial magician who lived in the reigns of queen elizabeth i and king james i of england, from 1527-1608. john dee was a devout christian, who is best known for developing with his assistant (edward kelley) the enochian (q.v) system of ceremonial magick (q.v. the system might have died out with him, but was revived in part due to the work of an adversary (meric casaubon, d.d) who used dee's pe

fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names du

ition of christian mysticism, gabriel is the "heavenly herald. the archangel of the annunciation, he who didst bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortened" and incorrectly abbreviated from the perspective of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft)

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who perform

s, are so extraordinarily powerful. beyond this i do not think occult secrecy ought to go, and i am certainly not prepared to assist it. it is not possible to keep back the tide. save for the reservations regarding the actual rituals, the day of occult secrecy is over. whosoever profit by the teachings ought to have them. mr. regardie handles, very wisely, the section of his book dealing with the ceremonial rites, for he gives the principles without the actual formulae. the only formula he gives in full is that of the banishing ritual of the lesser pentagram. i was at first inclined to quarrel with him for giving this, for one feels instinctively that a formula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit

ticles on the cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activity. so far as i can see, ceremonial magic is coming out into the open, as witness even the futile operations of mr. harry price on the brocken, concerning which i had something to say in a previous issue of the occult review. one does not see sporadic manifestations of the same thing springing up here and there in entire independence; they come from a common source. this source i believe to be one of those high spring tid

hy, that the order founded by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able

DION FORTUNE MYSTICAL QABALA

race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be

ates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditation alone is a slow process in the west, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church

ds add up are not only an important clue to their significance, but can also be used to express the relationships existing between different ideas and potencies. 9. according to macgregor mathers, in the admirable essay which forms the introduction to his book, the qabalah is usually classed under four heads: mystical qabala page 17 [page 22] the practical qabalah, which deals with talismanic and ceremonial magic. the dogmatic qabalah, which consists of the qabalistic literature. the literal qabalah, which deals with the use of letters and numbers. the unwritten qabalah, which consists of a correct knowledge of the manner in which the symbol-systems are arranged on the tree of life, and concerning which macgregor mathers says "i may say no more on this point, not even whether i myself have

ent names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanations are held to manifest through the ten mighty archangels, whose names play such an important part in ceremonial magic; it is the worn and effaced remnants of these words of power that are the "barbarous names of evocation" of mediaeval magic, not one letter of which may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not th

e mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, eac

say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the arrow. 9. malkuth, the sphere of earth, is taken by occultists as signifying brain-consciousness, as is proved by the fact that after any astral projection the ceremonial return is made to malkuth and normal consciousness re-established therein. mystical qabala page 54 10. yesod, the sphere of levanah, the moon, is taken as psychic consciousness, and also as the reproductive centre. tiphareth is taken as the higher psychism, the true illuminated vision, and is associated with the highest grade of the initiation of the personality, as is evidenced by the

nk between the highly stylistic pagan systems and his own more rational methods; the jew, asiatic by blood and monotheistic by religion, has a foot in both worlds. upon the tree of life with its ten holy sephiroth the modern occultist bases both a metaphysic and a magic. he uses a philosophical conception of the tree to interpret what it represents to his conscious mind, and he uses a magical and ceremonial application of its symbolism to link it up with his subconscious mind. the initiate, consequently, makes the best of both worlds, ancient and modern; for the modern world is all surface consciousness, and has forgotten and repressed the subconsciousness, to its own great hurt; and the ancient world was mainly subconsciousness, consciousness having been but recently evolved. when the two

DION FORTUNE PSYCHIC SELF DEFENSE

stical qabala page 209 mystical qabala page 210 mystical qabala page olpsychic self-defense dion fortune contents preface part i types of psychic attack i. signs 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 met

to which no one was ever allowed to go, and in which he worked by night. it is interesting to note that neither the mental healer or myself ever visited the house or were within twenty miles of it; for it shows in what way these unseen forces can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the st

, and that is the frequency with which psychic happenings are reported in connection with vicarages. in enquiring among friends and fellow-workers for data in connection with the research that has gone to the making of this book, i have been astonished how frequently a vicarage has been mentioned in connection with the phenomena of which i have been told. the rituals of the church are, of course, ceremonial magic, as is admitted by even such an orthodox authority as evelyn underhill. the average clergyman is not conversant with the technique of occultism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each individual case. a man whose consciousness has b

ltism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each individual case. a man whose consciousness has been exalted by ritual, and who does not know how to seal his aura and return to normal, is liable to psychic invasion. objects associated with any form of ceremonial operations are invariably highly charged with magnetism and intimately linked with the force whose uses they have served. i remember, many years ago, when i had but little know ledge of occultism and no pretentions at all to psychism, that two friends and myself were amusing ourselves by turning over each other's trinket-boxes. i picked up a handsome amethyst cross from one of them, and

es, and then gave a flutter and died. i had never seen death before, but i needed no one to tell me that i saw it now. the 33 of 103 "feel" of the creature, before and after that flutter, was different. i can only compare the feel of the magnetised and the unmagnetised crosses to the difference between the living and the dead bird. but the christian is not the only religion that can magnetise its ceremonial instruments. there are other ritualistic religions, and some of these are debased. we ought to use much caution before we place about our rooms as ornaments objects which may have been associated with cults whose nature we do not understand. many of them, of course, belong to the brummagem cult, and are dedicated to no more desperate deity than mammon; but the genuine curio is a differe

e the climate is equally hot and humid, burmah, for instance, but 40 of 103 there is no other spot that produces the same loosening of moral fibre. the only place that is at all comparable to it is the carribbean sea, which produces, not so much a demoralisation, as a fierceness and violence quite alien to the racial characteristics of the people who go there. chapter viii the risks incidental to ceremonial magic if the problem of psychic self-defence is to be adequately dealt with, we must have an understanding of a subject upon which very little has been written- the nature of the forces of intelligent and organised evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shi

these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the subject now available for the general reader, thinking that if he does not invoke the demons he will not get them. he forgets that every planet is a jekyll and hyde. consequently, ceremonial magic has got a bad name owing to the unpleasant frequency of untoward results, just as surgery got a bad name before the days of lister. it is the imperfect technique that is the trouble. i was once doing some experimental work with geomancy, which is a method of divination belonging to the element of earth. now all divinations, when performed according to their esoteric formulae, alwa

DONALDTYSON PENTA

trument such as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear, smell, taste and feel on the astral plane, where magic is actually worked. eliphas levi is responsible for making a distinction between the upright and the inverted pentagram. before his time, no such distinction existed. an upright pentagram has a single point at its top. it is used in whit

DONALDTYSON POSSESS

the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked int

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was followed by speculative freemasonry in the eighteenth century and theosophy 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. prot

s firmly in their own supernatural discernment as any individual among the trembling circle of zulus to whom a touch from the whisk they carry is a sentence of instant death. the zulu witchfinders were attended by a circle of girls and women who, like a greek chorus, clapped their hands and repeated a low chant, the measure and rhythm of which changed at times with a stomp and a swing of the arm. ceremonial dress was also an important part of the witch doctor s role, for such things appealed directly to the imagination of the crowd and prepared onlookers to be readily swayed by the necromancer s devices. one of the witchfinders, nozinyanga, was especially encyclopedia of occultism& parapsychology. 5th ed. africa 13 impressive. her fierce face, spotted with gouts of red paint on cheek and b

arily regarded it as a mystical approach to chemistry. with the development of subatomic physics and nuclear fission, the transmutation of elements became a reality, culminating in the atomic bomb and atomic power stations, but the vast apparatus and energy needed to transmute elements has increased skepticism that the old alchemists ever succeeded in their dreams. the alchemical work gave way to ceremonial magic, which today carries most of what is left of the alchemical hermetic tradition. however, there have been a few contemporary figures who followed the alchemical metaphor. among these was frater albertus, who emerged in the 1970s as head of the paracelsus research society in salt lake city, utah. he wrote a number of books about his work, however these only hinted at any alchemical

. tingley, the founder of the theosophical colony at point loma, california. in recent years, however, the american society formerly led by judge declined and most theosophists now adhere to the theosophical society headquartered in adyar, india. modern american occultism and parapsychology throughout the twentieth century, old and new religious movements have appeared, and a few have flourished. ceremonial magic and neo-pagan witchcraft have been imported from england and both have enjoyed their greatest success in the united states. one noteworthy aspect of the american scene has been the association of revivalist evangelism with paranormal healing, an association begun in the holiness movement but finding its greatest expression in pentecostalism. interestingly enough, spiritualism (whi

ed in more recent times, its dress was that worn by the deceased in its lifetime. it was generally accepted in indigenous cultures that the spirits of the departed mingled with the living, coming and going with no particular object in view or, on occasion, with the special purpose of visiting the scene of his earthly life. it may be that the spirit was demanding its body be buried with the proper ceremonial rites, if this had not been done, for a spirit cannot have any rest until the burial rite has been duly performed. in china, the most common ghost was that of a person who had been murdered, and sought revenge on his murderer. in australia, the spirit of one who had been murdered, or had died a violent death, was also considered likely to walk abroad. in many lands, the souls of women w

r of people. the various religious functionaries.shamans, medicine men, and magicians.were often able to perceive apparitions that apparitions encyclopedia of occultism& parapsychology. 5th ed. 64 none but they could see. the induction of hallucinations by means of various techniques.fasts, rigid asceticism, solitude, the use of narcotics and intoxicants, dancing, and the performance of elaborate ceremonial rites.was known all over the world. these rituals are still performed today. ancient and modern ideas concerning apparitions the belief in apparitions was very common in the ancient middle east. the early hebrews attributed them to angels, demons, and the souls of the dead, as is shown in the numerous scriptural instances of apparitions. dreams (see, for example genesis 41) were regarde

ey insights in modern astrology. sebastopol, calif: crcs, 1999. relationships and life cycles. sebastopol, calif: crcs, 1980. stephen arroyo s chart interpretation handbook. sebastopol, calif: crcs, 1989. ars notoria title of a work of magical invocations and prayers attributed to solomon and therefore related to the celebrated key of solomon the king, one of the most famous grimoires, or book of ceremonial magic. ars notoria is known in the english translation of robert turner (sloane manuscript 3648, british library, london, published by him in 1657. artemisian order the artemisian order is a feminist neo-pagan group founded in the 1990s by oriethyia, a feminist poet. it is a clan of sisterhood and society of women who protect one another while serving nature. formally identified with di

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

l world and supernatural explanations were pushed aside. it was not until the nineteenth century that a spreading mesmerist philosophy offered philosophical underpinnings for a scientific worldview. magic merged for the moment with mesmerism, and many of the secret magic societies that abounded in europe about this period practiced animal magnetism experiments as well as astrology, kabbalism, and ceremonial magic. mesmerism powerfully influenced mystic life in the time of its chief advocates, and the mesmerists of the first era were in direct line with the martinists and the mystical magicians of the late eighteenth century. indeed mysticism and magnetism were one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte

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 flight from reason. london: macdonald, 1971. reprinted as the occult underground. lasalle, ill: open court, 1974. the occult establishment. lasalle, ill: open court, 1975. magical blend magazine new age style publication that embarks on a voyage of discovery. that will take us out of the past and

development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial m

f white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in

for operations connected with religious and political matters, the magician must don a robe of scarlet and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, 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

lands 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 vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. re

and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere 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 elaborat

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cover the virtues of the elemental world by medicine and natural philosophy; the virtues of the celestial world by astrology and mathematics; and in regard to the intellectual world, they study the holy ceremonies of religions. agrippa's work is divided into three books; the first book is about natural magic, or magic in the elemental world; the second is about celestial magic; the third is about ceremonial magic. these three divisions correspond to the divisions of philosophy into physics, mathematics, and theology. magic alone includes all three. eminent magicians of the past have been mercurius trismegistus, zoroaster, orpheus, pythagoras, porphyry, lamblichus, plotinus, proclus, plato.1 book i or natural magic after chapters on the theory of the four elements, he comes to the occult vi

hich movement shows that the earth is alive. agrippa was thus not only using the asclepius and its magic, but other treatises of the corpus hermeticum the philosophy of which he incorporated into his magical philosophy.5 his impressive description of the ascent of an all-powerful magus through the three worlds is reminiscent of the ascents and descents of the magus man of the pimander.6 book iii. ceremonial or religious magic in this book, agrippa rises to yet higher flights, for it is concerned "with that part of magic which teaches us to seek and know the laws of religions, and how by following the ceremonies of religion to form our spirit and thought to know the truth. it is 1 ibid, i i, 59; ed. cit, pp. 244-5. 2 ibid, i i, 55; ed. cit, p. 239. 3 "et mercurius in tractatu quern de commu

, which was also pico's theme. the magia of ficino has developed into a more powerful demonic magic which is however safeguarded (it is hoped) by the overlapping of demons with angels. the cabala of pico has developed into a powerful religious magic, which is in organic continuity with celestial and elemental magic, ties up with the angelic hierarchies, attempts to inform religious rites, images, ceremonial with magic, with the further suggestion that priests will be able to do miracles with it. agrippa is carrying to extreme lengths, or perhaps to their logical conclusion, the points which were at issue in the pico controversy. garcia's case that there is no connection between magia and cabala and christianity was lost when the sacred egyptian bull, pope alexander vi, gave his blessing to

FRATER TENEBROUS CULTS OF CTHULHU

man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the vo

FRATER U D PRACTICAL SIGIL MAGIC

sharky fs bar h not only make great demands on your own magis (or, as indian shamans would label it, on your gcontrol of the nagual h) but also presuppose a rather generous, good willed unconscious. one should never put too great a strain on the universe. but this is a general problem in practical magic, and the sigil magician is not the only one compelled to tackle it, as it also applies to the ceremonial magician, the s orcerer and the theurgist. experience shows that it is quite feasible to include the time factor in the sentence of desire. for example, gthis my wish to become healthy again this month, h etc. but an overloaded psychic time schedule in manager fashion would definitely be too much for our magical faculty. in the chapter gbut how does it work? h we will take a closer look

erved its purpose. such a magical weapon has the advantage of being independent of physical objects (which also means that it can never get into the wrong hands. it cians h with the least practical experience who shout the loudest that a gcorrectly protected h magical weapon never would get into the wrong hands in the first place. unfortunately, this is not necessarily the case. every beginner in ceremonial magic learns that his/her rituals will attract astral entities just as light will attract moths. with magical weapons, talismans, amulets and other appropriate tools, the case is quite similar: some people are fascinated by them beyond sensible control. it is of little use to warn people never to touch the magically charged tools of a sorcerer without his/her permission, for proscriptio

f your own alphabet of desire demands not only a lot of thinking and intuition but great effort and hard work as well. let us now discuss the advantages and the possible applications of this sigil language before we tackle the second construction method of such an alphabet. first of all, dealing with the alphabet of desire trains symbolic thinking and perception. this is of special importance for ceremonial magic, but it also enhances any work with omens and symbolism in general. as is well known, the ceremonial magician operates with a great variety of symbols, glyphs and images (pentagram, hexagram, elemental weapons, figures of archangels, etc, even if s/he may genera lly prefer sigils like the ones the alphabet of desire/ 73 but the real value of the alphabet of desire lies in are can

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

table even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as both were born to further the aspiration of the striving soul, and both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipation of the soul, their methods are different, and the attributes of the soul fostered by one method will indeed b

FULLER J F C SECRET WISDOM OF THE QABALAH

it is broken in the turning and with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to say, is topped and the spirit is freed. in the east this process is usually reversed, and symbol is taken from symbol until the last vanishes and the spirit is left as the one reality. in the west this science is called ceremonial magic; in the east, yoga. both these methods of approach, though opposite, are effective; the one is like travelling round a circular road from left to right, and the other from right to left. yet the first is extraordinarily dangerous. for example, take a fly-wheel: if the object is to stop its motion, either the energy of the engine should be decreased until the wheel ceases to revolv

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

so closely resembles the mosaic, that it would be almost impossible to decide which has the precedence of the other, unless we knew how ancient was the teaching of zoroaster, and how very recent was that said to be from moses. be this as it may, we find the ancient persians resemble the jews in sacrificing upon high places, in paying divine honor to fire, in keeping up a sacred flame, in certain ceremonial cleansings, in possessing an hereditary priesthood who alone were allowed to offer sacrifices, and in making their summum bonum the possession of a numerous offspring"[108 [108] ancient faiths, vol. ii, p. 64. it is quite plain that by both these nations the wisdom of an earlier race was nearly forgotten. seven hundred years b.c. the persians had doubtless already adopted the worship of

although after the introduction of romish christianity, may fires still continued to be lighted on bealtine day, the more impressive ceremonies took place on the 23d of june, on the eve of the nativity of st. john. the early preachers, wishing to defer to the prejudices and usages of the people "yet not so as to interfere with the celebration of easter at the vernal equinox, retained the bealtine ceremonial, only transferring it to the saint's day" of these fire festivals and their adoption by the christian church tylor says "the solar christmas festival has its pendant at mid-summer. the summer solstice was the great season of fire festivals throughout europe on the heights, of dancing round and leaping through the fires, of sending blazing fire-wheels to roll down from the hills into the

l of the man patrick all the miraculous and sudden conversions of the kings, lords, and commons of ireland must vanish"[156 [156] rivers of life, vol. ii, p. 417. the irish church bishoprics differed from the romish in that they were held by hereditary succession, after the custom of ancient nations. all bishops were married. prior to the introduction of the christian system in ireland the sabian ceremonial had been succeeded by the druidical, upon which had been engrafted that of the culdees, and notwithstanding the fact that the romish church gradually usurped the ecclesiastical functions in ireland, the last named people who for ages had been regarded as the depositaries of the ancient faith and the ancient system of laws, were highly respected by the people for their sanctity and learn

he ripened maize, or the sweet incense of copal and other odoriferous gums, while the altars of the deity were stained with no blood save that of animals. these were the peaceful rites derived from their toltec predecessors"[166 [166] see conquest of mexico, book i, chap. iii, p. 74. prior to the days of montezuma, the aztec priests had engrafted upon these simple ceremonies not only a burdensome ceremonial, and a polytheism similar to that of eastern nations, but, as we have seen, human sacrifices and even cannibalism had become prominent features in religious worship. throughout the entire ceremonial and religious conceptions of the aztecs may be observed a display of the savage and brutal elements in human nature, in close connection with unmistakable evidence of a once higher stage of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ation, and he had engineered ithimself255for the acolyte gabriel was the young serverwhomhe had met in 1881 during hisautumnat deal. all hesays of the boy is that he was'theintelligent son..of a widowed irish woman, poor and slatternly',who'served at the altar in a miserable catholic church'(sly,p.74)e .thepriest-in-chargeofthe church was fr james scratton,5'an eccentric elderly gentleman' and 'a ceremonial ne'er255 do-well'whocould offer no help to waite over his 'difficulties 'there was never a poor pitiful cleric more well-intentioned and more completely incompetent. nor would he help his server when the boy wished to study to become a missionary priest; it was left towaite-whothoughtthat 'heavenmighthelp thosewhosought to help others!-to act in hisplace,when 'against allexpectation [i]

elected,buthe was present at the meeting and he seconded florence farr's resolution thatbothchiefs and ordinary members of the executive 'shall stand annually for re-election. independence, however, didnotbringharmony to the order. apart from mathers, one of the principal causesof dissension was the existencewithintheorderof 'secret groups' dedicated to private and unofficial 'occult working and ceremonial. chief among them was florence farr's 'sphere group, in which twelve members obtained astral visions by means of ritualized meditationupona sphere onwhichwere projected symbols taken fromboththe tree of life and the star maps used in the order.thesphere andothergroups were bitterly opposed by anniehornimanand w. b. yeats,bothofwhomlookeduponthemas magically wholly undesirable,butno sati

the true natureofthe craft had become. hidden andthatfreemasonry had lost its way, was stressed by waite in the chapter on'thefreemasons'intheoccultsciences(1891).there he counsels'thesoul-student at the thresholdofmystic research' to 'overcome this gravitationofhis desires towards masonry, because 'there is no light there; there is no secretofthe soul enshrined in the recesses of its suggestive ceremonial.'butalthough masonry 'has been corrupted by worldly wealth and magnificence, its true principles still lie hiddenwithinit,and waite hopes'thatwithintheranksofthe brotherhood,butwithoutifnotwithin, it will be possible to. inform themwithnewlife'(pp. 213,215).it is also madequite clear that if the restorationofthose principles is donefromwithout,it will be theworkofwaite himself. waite do

whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites..there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order ofthegoldendawnmight profit thereby(sly,p. 161).this wasnotexactlythe whole truth, for waitealreadyknew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the goldendawn, andhisfurther statement 'thatidid notfailto anticipate an extreme probability of in the high gradecircles,ifnotin craft and129-'brotherhoodisreligion. 128arch,withat least a few othersofourowndedications, towhomsymbolism spoke a language andritualopened a realmofgrace'(slt,p. 161) gives awrongemph

available tomanareofa sacramental order; thatgodcommunicateswithhis creaturesthrougha sacramental universe'(emblematicfreemasonry,p. 281. and asreligious ritual was, for waite, that of the latin mass, so the vestments, regalia, and fittings utilized in the ritualsofhisorderwere reminiscent of those used in the mass; in appearance, however, they were quite different (see appendixe .such elaborate ceremonial couldnotfor long be expected to manifest in the hired rooms of a public hotel, however grand (early in 1917theorderhad moved to the imperial hotel in russell square, following267 the commandeering ofdekeyser's hotel in 1916 by the government; during the brief intervening period meetings were held at sidmouth lodge, waite's home in south ealing. eventually a permanenthomewas found. in a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

y kind of magical, as opposed to initiatory, rituals was always fraught with danger 'i cannot say much upon these subjects, for they are among the most secret paths of occult lore. enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. i do not think it in the least likely, however, that the qlippotic demons will be encoun255 tered save through the use of ceremonial magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instru

said that 'the contents had80thegoldendawnprobably belonged to a witch'.suchisthe rewardofthe hermetic student.references: 1.themanifesto is printed as appendix gofthis book.2.a.e.waite,shadowso/lifeandthought(1938),p. 184. 3.[com. stoddart],lightbearersa/darkness(1930),p.872674-ibid, p. 91.5.see howe,magiciansofthegoldendawn,p.2ft].6.quoted in kennethgrantthemagicalrevival,p.177.7.dion fortune 'ceremonial magic unveiled',intheoccultreview,vol.57.no.i(january1933),p.22.7. kingdomthegolden dawn gave birth to magicians, charlatans and eccentrics of many kinds, butitdid not produce a single man or womanofgenius. yeats was unquestionably profoundly in255 fluenced by the order, but his poetic genius would have flowered whatever path he had taken, while mathers brought his magical genius fully

GILBERT THE MAGICAL MASON

ny years a frater of the metropolitan college. the revived rosicrucian lodges on the continent of europe are carried on with great privacy, and their members do not openly confess to their admission and membership. several centres are in active work under conditions derived from previous centuries of usefulness. while studying and teaching theories of life and its duties, and admitting members by ceremonial and ritual, many groups of the continental rosicru255 cians are, as formerly, of both sexes, and so are not necessarily freemasons. as in the earliest times the rosicrucians not only studied,butwent about doing good and healing the sick and diseased, so now the fratres of to-day are concerned in the study and administration of medicines, and in their manufac255 ture upon old lines; they

o many students who have sacrificed the ordinary pleasures of the world to the aim of wonder working, and to the hope of attaining intercourse with such superhuman beings for enlight255 enment and knowledge with power. the rosicrucians also refer to the evil spiritual angels who tempt man to sin, as their duty, and those are apt to attack and injure man if he is not protected by his own goodness. ceremonial magic is largely concerned in banishing these evil personalities. simple goodness in thought and action protects130themagical masonagainst such beings in ordinary life; sin and intoxication expose mantotheir attacks, which may cause death or disease. the rosicrucians also taught that when the occultist, leaving the ordinary duties of life voluntarily, enters the astral world around us i

could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its history199lind spiritualistic seances at which efforts to communicate with the dead for

d.ingreece its remains are few, because the greeks hated the persians, with whom they had many wars, and so they did not tend to adopt a persian cult. it was not only a form of faith and rule of conduct openly professed, but it also gave secret initiation to its priests and more learned worshippers.resemblances of freemasonry to mithra 245this institution made use of secret temples and mysterious ceremonial of a religious and moral nature, was of pre-christian origin, and had as part of its system a mode of progress by grade or stages, each with its mystical and symbolic name, available for its devotees,butthere does not appear to me to be any basis for the suggestion that the originoffreemasonryhadany relation toit,for almost all that is known of mithraism is of quite recent discovery, du

gave rise to a secret form ofinitiation, we are met by the difficulties associated with an investigation of all other secret sodalities, and in this case again we may be surprised at the success of preserving secrecy which was attained. every secret association must possess some form of pledge to maintain its status, andinpractice every such pledge has been taken in conjunction with some form of ceremonial; secret titles and signs of recognition follow quite naturally, and as some must rule and some obey, an official group becomes necessary, and eminence in work leads to the creation of grades of distinction and each one develops a secret ritual and system of signs, words, etc.inthe case of mithraic initiation we find just the same system evolved, and although no scrap of ritual has come

read that candidates had to pass a long period of probation, of cleansing both moral and physical, and of prolonged abstinence from meat food, and that they suffered many other privations. after severe tests a form of baptismperlavacrumwas carried out and solemn oaths administered, and tertullian states that in the grade of 'miles' a mark wasputupon the forehad. in the grade of, leo' there was a ceremonial meal of bread and wine(somain india,haomain persia) in memory of the meal partaken of by mithra and helios, and in all grades there must have been the254themagical masonrecitation of ritual, prayers andmantras.minutius felix stated that the mithraists kept a birthday of the sun on december 25th eachyear-diesnatalisinvicti.some old authorities describe a curious lion-headed figure repres

ings of stone were erected for the worship of god- altars, temples and churches. at the period of our masonic initiation we are made to represent the foundation stone always placed at the north255 east corner of the building; one side facing to the north representing darkness and ignorance, and. the other to the rising sun of knowledge in the east. this corner stone was andsrillis often laid with ceremonial forms, and beneathitwere placed in olden times and also in our own days certain coins, metals and writings as a record of the foundation. tacitus in hishistories,tells us that this function was duly performed at the rebuilding of the capitol at rome. this corner stone is generally of cubical shape, and the symbolical explanation is that the square side representsreligious and masonic sy

GILBERT THE SORCERER AND HIS APPRENTICE

rn samuel liddell mathers at hackney, in east london, in 1854 and was educated at bedford grammar school.2during the 1870s he lived with his mother at bournemouth, where his everyday life as a clerk was soon interspersed with dreams of military glory in the first hampshire infantry volunteers (although he was never an officer, despite being photographed in a lieutenant's uni255 form, and with the ceremonial glory of freemasonry through his initiation in the hengist lodge in 1877. at this time he began to reveal his aristocratic origins (or, from another point of view, to display his delusions of grandeur; on his master mason's certificate of 1878 he is styled comte de glenstrae, a title allegedly awarded to an ancestor by louis xv, and by 1882, when he joined the societas rosicruciana in a

salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous

ad offendedtheexorciser; such a one would of-course, in hisopiniori,beinspired or possessed by evilspirits;would. be a servant or an instrument of typhon apophis, and the exorcism a right and proper thing. whatever injures or offends us is evil in our eyes, and the ritual would readily come to be used for private vengeance. we ask naturallywhatwas the old formulaofegypt, devised in the days. when ceremonial magic was an exact science, whoseinherentstren!2421has enabled. thesystemto surviveformany. thousand years, long after all knowledgeorbelief in its rationalehadbeenlostto its practitioners. with this key the student can interpret many of the. recorded practices of witchesandwizards, of which themselves wereutterlyignorant.132 the sorcerer and his apprenticein the british museum is such

case in egypt. but manifested also as a bringer of good to the exorciser himself, both on the materialandonthe spiritual plane. hence he is directed to use the formula often, as a christian of today might be directed to be regular and diligent in his devotions.iwouldhere.caution the student to beware of the very common errorofassumingthat old mythologies are nothingbutweather myths, and. the old ceremonial magic no morethanan attempttocontrol the weather, in fact a sort of glorified prayer for rainorfine weather, a matter whereinan african witch-doctor can usually give many points to the parson. arcient egypt gives us the key. the old wisdom255 religions go right to the heart of things, to the inner spiritualegyptianritual and modernwitchcraff135causes of outward material phenomena. and o

nan attempttocontrol the weather, in fact a sort of glorified prayer for rainorfine weather, a matter whereinan african witch-doctor can usually give many points to the parson. arcient egypt gives us the key. the old wisdom255 religions go right to the heart of things, to the inner spiritualegyptianritual and modernwitchcraff135causes of outward material phenomena. and operating there by means of ceremonial formulae the outward effect followed. weatherwasone of the commonest examples,and,it was said,one..of the easiest .thesecond chapter of the papyrus relates to the method of dealingwithenemies, called there the enemiesofra255hamarchis;andra beingthatpowerthatbrings good (or what he deems to be good) to the exorciser. the enemies of ra-hamarchis will be usually his own enemies. wax figure

ycanthropy. true we do not burn witches nowadays, even if we do more or less believe in them. the manners of today are less brutal. but in england they are sorely harried by the police, though the statute is only directed against fraud and imposture. a witch then, being the derivation of the word a wise woman, who used formulae of consecration, or as we should142 the sorcererand his apprenticesay ceremonial magic, might obviously useitfor good or for evil; we see that there may be blackofwhite witches, using blackorwhite magic. within the latter category would come thebulkof psychic-healers who would unquestionably have been classed as witches in the sixteenth and seventeenth centuries. many women were burned in the persecutiondays against whom the only proved charges were that they healed

hand, it is recordedbyindependent witnesses that the spell of 'horse and hattock' lnight267be-usedbyanyone.a tutor gravely recordsthatas some boys were playing beside a church oneofthem cried 'horse and hattock with my top, whereupon his top was carried up in the air and dropped the other side of the church.thatthe same applies also to names,anyonewho pleases can test for himself, mariy books on ceremonial magic give the152 the sorcererand his apprenticenames of angels or demons governing certain moods and emotions, as anger, revenge, jealousy, love, etc. when the particular emotion is rising, or stirred up, repeat the name emphatically, try to visualize a figure intensifying and carrying out that emotion. after a while the name will involuntarily rouse the emotion, and in some cases the

GILBERT R A THE MASONIC CAREER OF A

in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he ap

which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the fou

ether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasi

GNOSTIC CATECHISM

in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he ap

which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the fou

ether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ose of ritual and ceremony there can be many reasons for the use of ritual and ceremony- some good, some bad. the use of ritual as a game or as entertainment is definitely out of the question. rituals should not have guests, either the participants join in the working or they do not attend. five good reasons for the use of ritual and ceremony are. to fix events in the unconscious. particularly in ceremonial practise certain events in a given time frame are found to be important. these may be individual events or religious festivals and dates. through the correct use of ceremony these events can be linked into unconscious archetypes, so that at these times certain changes in consciousness result. gnostic theurgy page 161. to rectify unconscious forces. since symbols are the language of the

and that symbols need to be processed in a different manner. robes are important for they disassociate the wearer from everyday situations and focus on the special nature of the ritual. tools there is much debate about what tools are needed for ritual practise. again, these can vary greatly from tradition to tradition and also depend on the nature of the rite. in the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the

GOETIA LUCIFERIAN

ual 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 designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within. any magician who is able to summon any spirits

celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be focused on this act, to where he or she identifies with the daimon in question. to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outco

ong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be focused on this act, to where he or she identifies with the daimon in question. to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outcome. no individual should enter the ritual chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by

e alphabet of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing, quebec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces, the triangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name a

ite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and ot

ircle i am bound and free, yet as you are spirit n. shall you enflesh my desires of which i speak. by my command and will do you bring forth that which i have called you for, that i shall also seek your servitors, those whom obey your command. by the pentacle of solomon have i summoned thee! give unto me a true answer communion depending upon the technique of the summoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the material basis one may now focus upon the sigil of the spirit, by enflaming the self via envisioning your sexual desire in the form of a black serpent whic

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as

GOLDEN DAWN RITUALS VENUSZAM16

lligence 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 to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to a

GOLDEN DAWN RITUALS Z1

e forms vary according to circumstances. 3. the children of horus: these have their invisible stations in the corners of the hall. they are the guardians of the viscera of the human being- every part of whom comes up for judgment in its right time and place. ameshett, is the man-faced god is in the northeast. he has a blue nemyss banded with red, blue and black. his face is red and he has a black ceremonial beard. around the shoulders of his white mummy shape are bands of red, blue and black, 24 three times repeated. he stands on red, blue and black with a border of green, white and yellow. tmo-oumathu is the jackal-faced, and is in the southeast. he has a black face with yellow linings to his pointed ears. he wears a blue nemyss with borders of black, yellow and blue. the same colors appe

GOLDEN DAWN RITUALS Z2

n the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operatio

GOLDEN DAWN RITUALS ZAM16

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 talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on t

GOLDEN DAWN RITUALS ZAM22

ykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a a

GOLDEN DAWN RITUALS ZAM24

nsuing six months, being part of that temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ve ever seen. despite its luminous brilliance, however, i felt that i was gazing down on to a city of ghosts. it was like the wreck of the marie celeste, deserted and restless. the houses were arranged in long terraces. each house was tiny, with just one room fronting directly on to the narrow street, and the architecture was solid and functional but by no means ornate. by way of contrast certain ceremonial areas were engineered to an infinitely higher graham hancock fingerprints of the gods 65 standard and incorporated giant blocks similar to those i had seen at sacsayhuaman. one smoothly polished polygonal monolith was around twelve feet long by five feet wide by five feet thick and could not have weighed less than 200 tons. how had the ancient builders managed to get it up here? machu p

at only about ten per cent of its superb facing blocks now remained. what clues, what evidence, had those nameless thieves carried off with them? as i climbed up the broken sides and around the deep grassy troughs in the top of the akapana, i realized that the true function of the pyramid was probably never going to be understood. all that was certain was that it had not been merely decorative or ceremonial. on the contrary, it seemed almost as though it might have functioned as some kind of arcane device or machine. deep within its bowels, archaeologists had discovered a complex network of zig-zagging stone channels, lined with fine ashlars. these had been meticulously angled and jointed (to a tolerance of one-fiftieth of an inch, and had served to sluice water down from a large reservoir

ingrained tradition. they did so with fanatical zeal. it is recorded, for example, that ahuitzotl, the eighth and most powerful emperor of the aztec royal dynasty, celebrated the dedication of the temple of huitzilopochtli in tenochitlan by marshalling four lines of prisoners past teams of priests who worked four days to dispatch them. on this occasion as many as 80,000 were slain during a single ceremonial rite. 4 the aztecs liked to dress up in the flayed skins of sacrificial victims. bernardino de sahagun, a spanish missionary, attended one such ceremony soon after the conquest: the celebrants flayed and dismembered the captives; they then lubricated their own naked bodies with grease and slipped into the skin. trailing blood and grease, the gruesomely clad men ran through the city, thu

bid, p. 125. graham hancock fingerprints of the gods 125 stirling. historical dogmatists of that period, i remembered, had held tenaciously to the view that the civilization of the mayas was the oldest in central america. one could be precise about this, they argued, because the mayan dot-and-bar calendrical system (which had recently been decoded) made possible accurate dating of huge numbers of ceremonial inscriptions. the earliest date ever found on a mayan site corresponded to ad 228 of the christian calendar.5 it therefore came as quite a jolt to the academic status quo when stirling unearthed a stela at tres zapotes which bore an earlier date. written in the familiar bar-and-dot calendrical code used by the maya, it corresponded to 3 september 32 bc.6 what was shocking about this was

tre along an axis that pointed precisely 8 west of north. centred on this axis, with every structure in flawless alignment, were several smaller pyramids and plazas, platforms and mounds, covering a total area of more than three square miles. there was something detached and odd about la venta, a sense that its original function had not been properly understood. archaeologists referred to it as a ceremonial centre, and very probably that is what it was. if one were honest, however, one would admit that it could also have been several other things. the truth is that nothing is known about the social organization, ceremonies and belief systems of the olmecs. we do not know what language they spoke, or what traditions they passed to their children. we don t even know what ethnic group they be

id granite measuring about four feet wide by five feet high and showed a man sitting with his legs stretched out in front of him as though he were reaching for pedals with his feet. he held a small, bucket-shaped object in his right hand. with his left he appeared to be raising or lowering a lever. the head-dress he wore was an odd and complicated garment. to my eye it seemed more functional than ceremonial, although i could not imagine what its function might have been. on it, or perhaps on a console above it, were two x-shaped crosses. i turned my attention to the other principal element of the sculpture, 13 the cities of ancient mexico, p. 37. graham hancock fingerprints of the gods 134 the feathered serpent. on one level it did, indeed, depict exactly that: a plumed or feathered serpen

k of the dead, pp. 116-30. for ancient central america see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyptian book of the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by archaeologists to date back to pre-dynastic times.20 the high priest and four assistants participated, wielding the peshenkhef, a ceremonial cutting instrument. this was used to open the mouth of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applying numeric values to the english alphabet. some of us, in the fullerton area, in orange county, california, were involved in these studies. while i haven t done much with it in recent times, some of my earliest ceremonial was performed using naeq values, including those which led to what became known as the dur.an.ki working. ciphers and secret alphabets have played a significant role in the history of religion; in the history of secret societies; in the history of intelligence. these last two have often been intimately connected over the centuries. the idea that there is an authentic tradition, whose in

rowley himself noted, little of value resulted. things could not rest there. it is impossible to understand the book of the law without recourse to the english qaballa, but those who possess the english qaballa of ai will see by its numerical commentary the true meaning of existence and the mechanisms of the magick of the new aeon, wrote greatly honored brother pachad- o in the british journal of ceremonial magick. he went on to say, the law of thelema is the green shoot of spring opening up amongst the death and decay of a defunct aeon. it is hardly visible, yet it will grow to produce an as-yet unknown spe28 allen h. greenfield cies of mankind. a mankind who will look back on these centuries as the truly dark ages of instinctual man: when men killed each other for illusory gain based upo

twice been honored with the coveted ufologist of the year award by nufoc (1972 and 1992, and is co-founder of the national ufo conference, one of the oldest ufooriented conventions in the world. greenfield edits the paraufologist and is a charter member of the permanent organizing committee of the national ufo conference. in addition, greenfield has been an occultist since 1960, and has practiced ceremonial magick since 1969. in 1985, after years of service, he was consecrated a bishop in the esoteric gnostic spiritual tradition, and has served a substantial metropolitan congregation in this capac- ity since 1988. visit dr. greenfield s excellent website at: http//www.mindspring.com/ hellfire/bishop/ 94 also available for more information: http//www.lulu.com/magickroots/ secret rituals of

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

uter order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the ad

tation of these forces in retrospect rather than during their manifestation moment-to-moment. these processes are very subtle and extremely easy to overlook. the magical diary or journal is therefore an important tool in becoming conscious of these forces, as we frequently notice them first during the process of reflection. thus we have seen that modern psychology illuminates processes underlying ceremonial magic. it would behoove psychologists and psychotherapists as well, however, to pay closer attention to ceremonial magic. through rituals like magical evocation, ceremonial magic has a great deal to offer psychology as well, especially regarding technique and methodology. safety in evocation rituals until this point, every ritual in the present book has appeared so that the solitary pra

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

pecker sacred (p. 765; but what i lay special stress upon is the bear-worship of these nations, which has left its traces in sweden and norway, and betrays the earliest stage of our teutonic beast-legend (p. 667. poetic euphemisms designate the sacred beast, and as soon as he is slain, solemn hymns are struck up as by way of atonement. kunes 28 and 29 in kalewala describe such a hunt with all its ceremonial. ostiaks in taking an oath kneel on a bearskin, in heathen sacrifices they covered the victim with a bearskin (p. 1010, and long afterwards they hung bearskins about them in the service of the devil (p. 1018. as the bear was king of all beasts, the terms applied to him of' old one' and' grandfather' suggest those of the thunder-god. the constellation of the great bear (p. 725) would of

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ucking. 595 future illnesses. celtic tradition, without bringing in girl or child; makes the pouring out of water in seasons of great drought evoke the wished-for rain. the huntsmen go to the fountain of barenton in the forest of breziliande, scoop up the water in their horns, and spill it on the stones; immediately the rain-clouds rise and refresh the land: the custom, with an addition of church ceremonial, is kept up to this day. led by the clergy, amid chanting and pealing of bells, with five great banners borne in front, the parish walks in procession to the spring, and the head of the commune dips his foot crosswise in the fountain of bar enton; they are then sure of its raining before the procession arrives home again. 2 the mayor s foot alone is wetted instead of the child, or a lit

(e.a. 94, 630, supra p. 387 note. a in some places a winning horse has a stick cleft in three fixed on his head and richly encircled with the finest flowers; the boy who rides him, beside many garlands, receives a cap woven of rushes, and must preserve a serious countenance while the procession slowly advances: if he can be provoked to laughter, he loses, kuln, p. 328. dkessing- up in green. 787 ceremonial. on white sunday/ a fortnight before easter, the herdboys march to the pasture with white sticks (supra p. 766, and with these they mark off a spot, to which no one may drive his cattle till whitsuntide.1 this being done, the smaller boys name their brides 2 to the bigger ones, and no one must reveal the name till whitsunday, when the railed-off pasture is thrown open, and any one may t

GRIMOIRE OF TURIEL

iumending= favor in n. cap. 51. to such male beings would correspond the lat. rumor, of which we read in isengr. 13: rumor per saltus et arva tonans; or the on. qvittr: sa kvittr flo i bygftum/ fornm. sog. 9, 237 (see suppl. 1* die sechtesal vlouc uber al; ir echte vlouc in die lant, kaiserchr. 6406-79. butler& tanner, frome, and londtothe secret grimoire the secret grimoire of turiel a system of ceremonial magic the great arcanum (the rites of ceremonial magick. part i. the secret grimoire of turiel. introduction. the secret grimoire the s.s. umvoti, on which i was travelling from beira, portugese east africa, to london, reached las palmas in november, 1927, after a very stormy passage. like the rest ofthe passengers, i was thankful to get ashore. the usual vendors, beggars, and guides we

ld have remained much longer drinking in the view, but the guide suggested that we leave. we did so and visited the bazaars and other plates of interest including taverns where we enjoyed native cigars and wine. as we made our way back to the ship my guide produced a little metal crucifix and some papers which he begged me to buy. he informed me that the papers were the manuscripts of a system of ceremonial magic, the secret grimoire of turiel. these were the original dated 1518. written in latin, and a copy written in english, a translation from the original. the original copy was in fragments, almost worn away, but the copy was intact. i told the guide the original was not worth taking, but i would buy the cross and the copy. he agreed to this, and thus i became the possessor of the grim

venience the new writing was entered into a note book of convenient size, and the copy purchased in las palmas i destroyed. i have reason to believe that the present manuscript is the only one in existence. in. publishing same i feel sure that it will appeal to all students of occultism as an additional item of interest. it has much to commend it. though small in volume it is a complete system of ceremonial the secret grimoire magic. the former owner admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this he said was the reason why the two priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related wit

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

naught to do with spirit energy (which pervades all space and which does remain in the human body and is active after transition) which also exists in all living matter, whether conscious or not. the vital life force is from the same source as all energy, but is of a distinct and different rate from that which constitutes spirit energy and soul essence.(see spirit) vowel sounds.the oldest form of ceremonial formula known to man employed sounds and syllables to bring about attunement. spoken properly, these syllables produce unusual results. they start certain rates of vibrations in the room which harmonize with other vibrations of the universe and affect a certain condition connected with the aura. vowel sounds produce vibrations that pass through one's own being to stimulate the psychic c

HAMIL THE ROSICRUCIAN SEER

ety. this would not, however, explain the assiduity with which he attended to his masonicduties,thesecretaryship of a lodge, as with thatofany voluntary society, is a time-consuming and often thankless task, and being honorary entails no financial reward. possibly hockley needed to be actively involved rather than simply a spectator on the sidelines. perhaps the clarity and orderliness of masonic ceremonial and organization appealed to his accountant's mind.thatthere was a belief in a rosicrucian tradition stemming from the publication of themanifestosin the early seventeenth century is beyond doubt. whether the movement actually18therosicrucianseermember of the alnwick lodge no.1167.his proposer and seconder into this lodge reflect his life's passion and his profession for the proposer, h

had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite all the care taken, even the crowned angel wasnotabove giving hockley the required ceremonial for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge

HANDBOOK OF EGYPTIAN MYTHOLOGY

res do seem to have told one version of a myth for entertainment while another, more secret version, was used in rituals.3 kirk s second category includes operative, iterative, or validatory myths. these are stories about things that may not have really happened, but the stories themselves are thought to have power to transform the real world. such myths tend to be repeated regularly on ritual or ceremonial occasions. to bring about a desirable continuity in nature or society. 4 myths that are used to justify and maintain a particular institution or state of affairs are sometimes known as charter myths. in kirk s third category are explanatory or speculative myths. these may be simple etiological myths that explain the origin of an object, custom, or natural feature,5 or they may be comple

in the great goddesses of egypt. norman, ok: 1999, 64 80. primary sources: pt 44, 662; ct 952; bd 15 wadjyt (wadjet, ouadjet, uto) wadjyt was the cobra goddess of lower egypt. see also two ladies wepwawet (upwaut) wepwawet was a jackal god whose name means the opener of the ways. he was most commonly shown as a standing jackal on a standard. standards of this type were carried before the king on ceremonial occasions and into battle. wepwawet s animal form was later reinterpreted as a wolf, and his cult center at modern assiut was named lykopolis (wolf-town) by the greeks. wepwawet may originally have been a title of the archaic jackal god sed. the heb sed, the great festival at which the king of egypt renewed his strength and power, was named after this deity. egyptian kings were identifi

five extra days after the end of the last month of the egyptian year. eschatology descriptions of how the world will end. etiological myths myths that explain the cause or origins of something. fecundity figures personifications of the good things brought by the inundation. also called nile gods. field of reeds a place in the afterlife where the blessed dead lived and worked. flail (flagellum) a ceremonial whip carried by egyptian kings. gnosticism a religious movement based on a form of self-knowledge supposed to lead to the liberation of the soul. heb sed the festival (heb) of the jackal god sed. this festival was traditionally celebrated to renew a king s powers after he had reigned for thirty years. henotheism the choice of one god or goddess to be an individual s personal deity. herm

HEKAS

ext. it would thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also make comment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the difference between such types lies solely in the specific modes of application for principles which are common to all. to categorise and segregate one form of practice from another is only of use on occasion, in matt

HELENA BLAVATSKY NIGHTMARE TALES

and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lovedabove all else music, and above music- his violin. at the age of twenty-two he suddenly gave up his practical studies in the occult, and from that day, though asdevoted as ever in thought to the beautiful grecian gods, he surrendered himself entirely to his art. of hisclassic studies he had retained only that which related t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded 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 followe

f the speculative cabala" as his biographer informs us. gnosis (gr) lit "knowledge" the technical term used by the schools of religious philosophy, both before and during the first centuries of so-called christianity, to denote the object of their enquiry. this spiritual and sacred knowledge, the gupta-vidya of the hindus, could only be obtained by initiation into spiritual mysteries of which the ceremonial "mysteries" were a type. gnostics (gr) the philosophers who formulated and taught the "gnosis" or knowledge. they flourished in the first three centuries of the christian era. the following were eminent: valentinus, basilides, marcion, simon magus, etc. golden age the ancients divided the life cycle into the golden, silver, bronze, and iron ages. the golden was an age of primeval purity

nown nought. but, as dr. carter blake truly remarks: the nineteenth century is not that which has observed the genesis of new, nor the completion of old, methods of thought -to which mr. bonwick adds, that: if the ancients knew but little of our mode of investigation into the secrets of nature, we know still less of their mode of research. magic, black (see above. sorcery, abuse of powers. magic, ceremonial magic, according to cabalistic rites worked out, as alleged by the rosicrucians and other mystics, by invoking powers higher spiritually than man, and commanding elementals who are far lower than page 159 the key to theosophy- hp blavatsky.txt himself on the scale of being. magic, white or "beneficent magic" so called, is divine magic, devoid of selfishness, love of power, of ambition o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rned enough about it to know the merits of the case. your part in it quite bewilders me, and i know not what to say about it. i do not think i know bennett. i there is not much chance ofmy coming to london as it is so near winter, but ifi do i will try to see you. 1 alan bennett (1872-1923. he first encountered aleister crowley in the spring of 1899. according to the latter 'we worked together at ceremonial magick; evoking spirits, consecrating talismans and so on (conftssions, 1969, p. 181. bennett went to ceylon early in 19. by then he was a self-converted buddhist. in 1907, now named ananda mettaya, he entered the burmese branch of the buddhist sangha order. briefly in england in 1908 he formed the english branch of the international buddhist society. he was in london from 1914 until hi

ngthy terms of imprisonment. ayton had by then moved to saffron walden, a small market town fifty miles north-east of london in essex. the letters 99 grove lodge, saffron walden 13 november 1901 [f. l. gardner deleted november and pencilled in october] will you be so kind as to lend me the following [g.d. manuscripts: s.2 enoch[ian] attributions, official. t. enochian calls. x. pyramid gods. z.2. ceremonial magic. i have applied at head-quarters and was told as to one thing i asked for that it was only allowed to those who had passed some certain degree, but that i could get it at the brit. mus. and on the last occasion i was told that allmss relating to the enochian were out. i will pay all cost of registration both ways, and return them most carefully. i am going to do the enochian table

HP LOVECRAFT A DARK LORE

even more completely from the sight of his family's friends than he had been before; keeping close to his work and only occasionally making trips to other cities to consult obscure records. once he went south to talk to a strange mulatto who dwelt in a swamp and about whom a newspaper hand printed a curious article. again he sought a small village in the adirondacks whence reports of certain odd ceremonial practices had come. but still his parents forbade him the trip to the old world which he desired. coming of age in april, 1923, and having previously inherited a small competence from his maternal grandfather, ward determined at last to take the european trip hitherto denied him. of his proposed itinerary he would say nothing save that the needs of his studies would carry him to many pl

rbing to the soul. it was not, of course, new for charles to mutter formulae; but this muttering was definitely different. it was so palpably a dialogue, or imitation of a dialogue, with the regular alteration of inflections suggesting question and answer, statement and response. one voice was undisguisedly that of charles, but the other had a depth and hollowness which the youth's best powers of ceremonial mimicry had scarcely approached before. there was something hideous, blasphemous, and abnormal about it, and but for a cry from his recovering wife which cleared his mind by arousing his protective instincts it is not likely that theodore howland ward could have maintained for nearly a year more his old boast that he had never fainted. as it was, he seized his wife in his arms and bore

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

the carvings from which we had made our map, the desired tunnel mouth could not be much more than a quarter of a mile from where we stood; the intervening space showing solid-looking buildings quite likely to be penetrable still at a sub-glacial level. the opening itself would be in the basement- on the angle nearest the foothills- of a vast five-pointed structure of evidently public and perhaps ceremonial nature, which we tried to identify from our aerial survey of the ruins. no such structure came to our minds as we recalled our flight, hence we concluded that its upper parts had been greatly damaged, or that it had been totally shattered in an ice rift we had noticed. in the latter case the tunnel would probably turn out to be choked, so that we would have to try the next nearest one

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ght from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonial occasions. but not much is written of these beings, because they lived in very ancient times, and man is young, and knows but little of the very ancient living things. after many eons men came to the land of mnar, dark shepherd folk with their fleecy flocks, who built thraa, ilarnek, and kadatheron on the winding river ai. and certain tribes, more hardy than the rest, pushed on to the b

ISIS UNVEILED

e of god the holy ghost. as a political exigence the fathers had to gratify the wishes of their rich convctts instituted even the festivals of pan. they went so far as to accept the ceremonies hitherto celebrated by tbe pagan world in honor of the god of the gardmt, in all their primitive nncerity^ it was time to sever the connexion. either the pagan worship and the neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles between irenaeus and the gnostics are too well known to need repetition. they were carried on for over two centuries after the unscrupulous bishop of lyons had uttered bis last rehgtous paradox. celsus, the neo-natonist, and a disciple of the school of ammonius

f not a restoration of its own power, at least the weakening of its rival. the axe its inquisitors once swung, it now toys 157. ndtbcr do w, if by fnu rdigion tbe world shall at last udderatajid the adon- tiod of one sii[h iiie, invisible and unknown deity by woiki and acta, not by tlie pnrfouon vain fanmad dogmaa. but our intcdtion is to go farther. we desire to dennhtatrate that if we eidude ceremonial and fetiafa worship from bein^ r^arded u 158. aneitnl pagan and modern chrittian sifnibolim, p. xvi. digitizecoy google 83 isis unveiled wiui in secret, feeling its edge, and waiting and hoping agunst hope. in her time the popish church has iain with strange bedfellows, but never bdore now has sunk to the degradation of ^ving her moral support to those who for over 1200 years spat in he

e of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from the latest revision of the ritual, that of 1851-2. if we were to go back to the former one we should find a far more striking identity, not merely of phraseology but of ceremonial form. for the purpose of comparison we have not even availed oiu^ves of the ritual of ceremo- nial magic of the chrittian kabalists of the middle ages, wherein the 167. bomut ritual, pp. 1-435 "o lord, let him who carries along with him the terror. bee, struck in his turn by taror and defeated. o thou, who art the audut serpent. tremble brfore the hand of him who, having triunqihed of t

the pythagorean essenes, the chal- daean magi, or the egyptian priests, then the doctrine taught by him was but a portion of the' secret doctrine' taught by the pagan hiero- pbants to the few select adepts admitted within the sacred adyta. but we will discuss this question farther on. for the present we will endeavor briefly to indicate the extraordinary cnmilarity or rather identity of rites and ceremonial dress of the christian clergy with those of the old babylonians, assyrians, phoenicians, egyptians, and other pagans of hoary antiquity. if we would find the model of the papal tiara, we must search the records of the ancient assyrian tablets. we invite the reader to give his attention to dr. imnan's illustrated work. ancient pagan and modem chruhan sfftnmiem. on page sixty-four he will

rted by the employment of jesuitical artifice. the policy of complaisant conformity was never carried to greater lengths than by the missionaries in ceykm who, according to the abb dubois certainly a learned and competent authority "conducted the images of the virgin and savior on triumphal cars, imitated from the orgies of jaggemath, and introduced the dancers from the brahmanical rites into the ceremonial of the church* let us at least thank these black-frocked politicians for their oonsbtency in employing the car of jagannatha, upon which the 'wicked heathen' 221. spmtktt qf pope pin* ix, u. 26: d. w. e. gkdrtone: amu, he, p. 140. 222. cf. c. w. king: the onothci, cte. p. 231, 2iul cd; tht onadon <4 ou bumi virgin mary, by patutub, buhap cf ries. 223. edtnburpaamem april, 1851, p. 411;

s covering an area of ground far greater than the upper building; while the rich- ness of ornamentation, the beauty of the ancient sculptures, and the gold and silver vessels in this sacred resort, appear like "a dream ta glory" according to the expression of an initiate. as the lamaseries of mongolia and tfbet are visited upon grand occasions by the h^ shadow of 'lord buddha' so here, during the ceremonial, appears the resplendent ethereal form of 'hamza, the blessed, which instructs the faithful. the most extraordinary feats of what would be termed ma^c take place during the several nights that the convocation lasts; and one of the greatest mysteries faithful copy of the past is accomplished within the discreet bosom of our mother earth; not an echo, nor the faintest sound, not a glimmer

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or the fire, was worshipped in circular temples, which were the images, or the miniatures, of the temple of the world, with its dome, or cope, of stars. it was in the atria of the temples, and in the presence of and before the above-mentioned lights, that the forms of ceremonial worship were always observed. it is certain that vesta was worshipped at troy; and neas brought her into italy: manibus vittas, vestamque potentem, ternumque adytis effert penetralibus ignem. neid, ii. 296. numa settled an order of virgin priestesses, whose business and care it was constantly to maintain the holy fire. and long before numa s days, we find it not only customary, but hono

of criminals on town-gates, over bridges, or over arches, follows the same idea, as ranging in the list of protecting, protesting, or appealing palladia, which are supposed to possess the same objurgating or propitiating power as the wild, winged creatures children of the air affixed in penitential, magic brand or exposure on the doors of barns, or on the outside of rustic buildings. all this is ceremonial sacrifice, addressed to the harmful gods, and meant occultly and entreatingly for the eyes of the observant, but invisible, wandering angels, who move through the world threading unseen the ways of men, and unwitted of by them, and most abundant and most active there where the mother of all of them is in the ascendant with her influences; or when night is abroad, throned in her cope of

n the romish funereal observances, with its abundance of silent, touching lights around the splendid catafalque, or twinkling, pale and ineffectual, singly at the side of the death-bed in the cottage of the peasant. starry lights and innumerable torches at the stately funeral, or at any pompous celebration, mean the same. in short, light all over the world, when applied to religious rites, and to ceremonial, whether in the ancient or in the modern times, bespeaks the same origin, and struggles to express the same meaning, which is parseeism, perseism, or the worship of the deified fire, disguised in many theological or theosophic forms. it will, we trust, never be supposed that we mean, in this, real fire but only the inexpressible something of which real fire, or rather its flower or glor

ering in its profundity, are held to disturb and to scare and drive off evil spirits. these were supposed, according to the old superstitious ideas, to congregate thickly, with opportunities accidentally offered either in the din of battle to impair invisibly the exertions of the combatants, or in the church to spoil the eucharist, by tempting the celebrating priest, or hampering or hindering the ceremonial and its triumphant sacred climax. the eastern name of venus is al-huza or husa* which stands for the egyptian divine woman, or isis. al-huza means the hyacinth, acacia, or lily, sacred to the woman or to the complying and therefore productive powers of nature. the word hussar comes, through circuitous* hussey, with its inflections of opprobium, in the vernacular strangely to say in rega

, or adytum, to the priests of the temple, or even to the chief hierarch sometimes, is supposed to have arisen on this account. mythological story is full of the danger of breaking in unpreparedly upon spiritual presences, or of venturing into their haunts rashly or fool-hardily. the real object and purpose of the veil to the hebrew temple, and of the curtains and enclosures ordered in the jewish ceremonial complicated arrangements, are certainly of this class. thus, in the idea that god did really pass down at chosen times from heaven, even in a possible visible shape, to his altar (though not, perhaps, in the form expected by man in his ignorant notions, the sacred place was carefully shut in, and all access to it set round with rigid, awful caution. there is fine and subtle meaning in t

losopher's stone; and that the attainment of the great art or of the secrets which lie locked, is heaven, in the rosicrucian profundities. old and new testament, and their historical accounts, are alike hermetic in this respect. the grand magisterium the great work, as the alchemists call it is mythed by moses in genesis, in the deliverance from egypt, in the passage of the red sea, in the jewish ceremonial law, in the lives of the patriarchs and prophets, such as abraham, david, solomon, jacob, job. in this manner the true cabalists are supposed to be alchemists in common with the magi, the sages, philosophers, and priests, when these possessed the true and only knowledge. the just man made perfect is the alchemist, who, having found the philosopher s stone, becomes glorified and immortal

K AMBER THE BASICS OF MAGICK

ssing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think seems to set us apa

hcraft. however, we consider magick ritual a technique, not a religion. worship need not be involved. sometimes the invocation of an entity creates an artificial elemental. crowley says there are three different kinds of the basics of magick get any book for free on: www.abika.com 26 invocation- 1) devotion to the entity (as in the bhakti yoga of the hare krishna sect; the faustian devil pact. 2) ceremonial invocation- usual method of the middle ages. 3) drama- usually needs more than one person (as in a mass>>cautions< 1. often as not a ritual may produce side-effects, usually something similar to, though not exactly the desired goal. if the true goal is delayed (as sometimes happens) we may see the side effects first. and if for some reason the goal is not achieved at all('missing the ta

a simple kind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclus

ul in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full

KNOWLEDGE LECTURE ONE

sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

onderfully little alteration is surely a marvellous thing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of the seventh ray, for that is the ray most especially connected with ceremonial of all kinds, and its head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom of whom we often speak as the comte de s. germain, because he appeared under that title in the eighteenth century. he is also sometimes called prince rakoczi, as he is the last survivor of that royal house. exactly when he was app

ts head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom of whom we often speak as the comte de s. germain, because he appeared under that title in the eighteenth century. he is also sometimes called prince rakoczi, as he is the last survivor of that royal house. exactly when he was appointed to the headship of the ceremonial ray i do not know, but he took a keen interest in freemasonry as early as the third century a.d. 27. we find him at that period as albanus, a man of noble roman family, born at the town of verulam in england. as a young man he went to rome, joined the army there, and achieved considerable distinction in it. he served in rome for some seven years at any rate, perhaps longer than that. it

he unquestionably intended his temple to demonstrate and to preserve for his people a certain set of measurements, in the same sort of way in which all kinds of astronomical and geodetic facts were enshrined in the measurements of the great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved, the clue to the meaning of it all was no longer known. until that time initiates of the jewish mysteries had had their attention directed to the house of light in egypt; but king solomon resolved to keep their thoughts and feelings strictly focused upon the building which he had himself erected, and therefore instead

he body exists merely to secure it and retain it in place. in old days the belt of the apron was the most important practical feature, and it was far more than a mere symbol. this belt was a highly magnetized circle, intended to enclose within itself a disc of etheric matter, separating the upper part of the body from the lower, so that the tremendous forces which it was the object of the masonic ceremonial to set in motion might be entirely shut off from the lower part of the man fs body. 318. in the meaning of masonry bro. wilmshurst writes: 319. masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is conceale

set in motion might be entirely shut off from the lower part of the man fs body. 318. in the meaning of masonry bro. wilmshurst writes: 319. masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold ma

, and (himself remaining stationary) censer them successively, beginning with those on his left hand, and ending with those on his right. this is accomplished by a number of short swings, aimed down the s, column and up the n. in rapid succession. the brn. stand with the hands joined before the breast and the palms laid together, and bow successively as the gaze of the thurifer meets theirs. this ceremonial should be carefully carried out, each bro. bowing a moment later than his predecessor. the above-mentioned position of the hands should be adopted by all officers while they are being censed. the thurifer squares the lodge and passes to the position of the i.g, whom he censes with two single swings; then he hands the censer to him. the i.g. censes the t. with a single swing, and then ha

odge of england incense is prescribed for the ceremony of consecrating a lodge(*see the chaplain fs and organist fswork, by the rev, j. t. lawrence) and the consecrating officer and the wardens are censed, though no definite number of swings appears to be laid down. incense is also used in the consecration of a chapter of the holy royal arch, under the supreme grand chapter of england, and in the ceremonial of many of the higher degrees. thus its introduction into co-masonic lodges is in no way an innovation, but is in full accordance with masonic usage. 335. the number of swings given to each of the non-official brn. indicates his particular rank in the order, for the degrees of the ancient and accepted scottish rite are taken into account in co-masonry. each thus receives the influence h

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the lodge of edinburgh, by d. murray-lyon, p. 9) the tendency of this school, therefore, is quite naturally to derive masonry from the operative lodges and guilds of the middle ages, and to suppose that speculative elements were later grafted upon the operative stock- this hypothesis being in no way contradicted by existing records. bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity

reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also. since one of its chief and distinctive tenets is the sacramental efficacy of masonic ceremonial when duly and lawfully performed, we may perhaps not improperly term it the sacramental or occult school. the term occultism has been much misunderstood; it may be defined as the study and knowledge of the hidden side of nature by means of powers which exist in all men, but are still unawakened in the majority- powers which may be aroused and trained in the occult student by means of lo

way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel o

suitable group, or allowed to remain dormant until more fitting candidates should be found to hold them worthily- the bare succession passing down and transmitting, as it were, the seeds of the power, although the power itself was largely in abeyance. 40. on the other hand, there have been cases in which a rite or grade has been manufactured by a student who wished to throw some great truth into ceremonial form, but knew little of all this inner side of masonry; if such a degree or rite were doing useful work and attracting suitable candidates, sacramental powers fitted for that rite or grade were sometimes introduced into it, either by some bro. on the physical plane who possessed one of the lines of succession mentioned above, which was then adapted by the h.o.a.t.f. for the work, or by

ding to an elaborate system of counterpoises, and being set in motion by treading upon certain spots in the floor in a certain order. 107. the ceremonies of the mysteries were also intended to portray the higher evolution of man, his return to the divine source whence he came, through the development of the higher part of his nature, which is not merely consequent upon practices of meditation and ceremonial, but even more upon the living out of the ethical precepts which were taught. many people of our day imagine that we know ethical truths without being taught them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the mysteries was

hough it does not appear to be substantiated by the records preserved in greek and latin authors, nevertheless contains some fragments of truth. i take the liberty to epitomize it as follows: 119. for some days before his initiation the candidate was expected to preserve perfect chastity, to confine himself to a light diet from which all animal food was excluded, and to purify himself by repeated ceremonial ablutions. when the time came he was conducted at midnight to the mouth of a low gallery along which he had to crawl on his hands and knees. presently he came to the opening of a well which the guide directed him to descend. if he showed the slightest hesitation he was reconducted to the outer world, never again to become a candidate for initiation; if however he attempted to descend, t

plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the control of the mind(*see the hidden life in freemasonry, ch. vii) and the training of the mental body; and the sacramental powers invoked by the ceremonial had as their object the quickening of this mental development. 135. the inner degree of serapis 136. behind the outer mysteries in this degree there were also secret circles, quite unknown to those who had not been through the inner work of the first degree; in these practical instruction was given on the development of the mental body, and the method of awakening accurate sight on the

LEMEGETON

ives contents prev intro next timeline the lesser key of solomon this digital edition by joseph h. peterson, copyright 1999. all rights reserved. note: a considerably enlarged edition of the lesser key of solomon is now available from red wheel/weiser publishers. see listing at amazon.com (isbn: 157863220x) for more details. lemegeton clavicula salomonis or the lesser key of solomon detailing the ceremonial art of commanding spirits both good and evil edited by joseph h. peterson, kasson, mn 55944 usa march 27, 1999 copyright 1999 contents* acknowledgements* introduction* notes to introduction* preface from harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, a

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

blical antiquities of philo, in which abaddon is used as a place name for hell rather than as the name of a demon or an angel. abaddon is also referred to as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified with a demon, or the devil himself, in the third-century acts of thomas, as well as in john bunyan s puritan classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the

mony in this 1997 film a rebellious angel is banished from heaven, and imprisoned in a box, the clockwork. centuries later, it opens in the home of a college student. her christian buddies get together to put the fallen angel back in his box. chaos magic when anton lavey founded the church of satan in the 1960s, he adapted his ritual material from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary sata

was initiated with the founding of the church of satan by anton lavey on april 30, 1966.modern satanism continued to develop in various directions by the several groups that later split off from this organization. the church of satan originated from an attempt to create a carnal religion consciously opposed to the spiritual nature of most other existing religions which melded elements of western ceremonial magic and occultism with various materialistic philosophies under the aegis of the archetype of satan, the symbol of the one who opposes and questions the status quo. the church advocates a philosophy of individual pragmatism and hedonism, rather than emphasizing the worship of satan. it promotes the development of strong individuals who seek gratification out of life, and who practice

ogy, they symbolize wholeness and unity. mandalas, which are meditation diagrams associated with hinduism and buddhism, are frequently drawn in the form of circles. according to the south asian tradition, meditating on mandalas allows meditators access to different realms of consciousness. in a roughly parallel manner, magic circles are viewed as functioning as doorways to alternate realities. in ceremonial magic, magicians cast (create) a circle around themselves as protection, as a way of keeping out negative energies and entities. the utilization of circles for protection is actually quite old. during the western medieval period, for example, circles would be drawn on the floor around the seriously ill and around newborns and their mothers to protect them from demonic forces. circles ar

aying games has investigated every suicide or criminal case that badd advanced, and has been unable to find any caused by role-playing games. groups opposing fantasy games often criticize the alleged occult content of the games. it has been claimed incorrectly that the games rule books include poison recipes or methods of summoning demons, etc. a handful include printed incantations from folk and ceremonial magic, but most do not. a gamer who wants her or his pretend character to cast a spell in order to protect itself from attack might simply say to the gm, i am casting a healing spell now. neither the player nor their character actually casts a spell or practices magic. the player simply describes what the imaginary character is doing. gaming is basically an adult version of make believe

y, stephanie.myths from mesopotamia. new york: oxford university press, 1989. sandars, n. k, transl. the epic of gilgamesh. 1960. rev. ed. new york: penguin, 1972 .poems of heaven and hell from ancient mesopotamia. new york: penguin, 1971. evocation and invocation evocations and invocations refer to two methods of calling spirits and deities into magical and religious rituals. evocations, used in ceremonial magic and sorcery, are elaborate commands, comprised of detailed gestures directed to an entity that appears and does whatever the magician asks. the entities are usually spirits that are evoked to appear in a triangle outside the magician s protective magic circle. the magician is supposed to purify himself through fasting and prayer, and to purify his magical tools. invocations, on th

the method of magic. if we keep basic physics in mind and learn to adjust any given action to the proper chord the re-action will become mathematically predictable. the mechanics of space have always been a key to the successful practice of magic. the balance of the manifesto outlines the various grades of development within the order. as reflected in this document, gotos leans heavily toward the ceremonial magic tradition, especially as bequeathed to modern satanism by aleister crowley and crowley s student, frater achad (charles stansfeld jones. unlike certain other groups, the gnostic order and temple of satanas is not simply an online organization, although it does have an online program. members of the online program are, however, associate members and are not considered official init

LIBER O

the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. thiis can be done by studying the

LIBER 141

ould be consumed. firstly, that this most precious of all gifts of nature be not lost or profaned- indeed the roman heresy hath appointed most excellent instructions for the treatment in all respects of the consecrated host. let the adepts of this degree study missale romanum- ritus servandus in celebratione missae and de defectibus in celebratione missarum occurrentibus- and gather therefrom the ceremonial adjuncts, the mental attitude, and so forth as a guide to their own working in this higher sacrament. and also do we think that the consummation should be complete on this consideration, that if indeed it be the contained prana that operateth the miracle, then the quantity is as important as the quality, just as in working with electricity amperage is as important as voltage. and this w

ustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna in sagittarius 28'6" valley of london* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use correspon

LIBER 777

rinces, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and beelzebud (sic; a total of 316 named spirits are listed below the eight sub-princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking abo

LIBER CHANOKH

these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth plate ii the symbolic representation of the universe 4 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying 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. ther

LIBER CLXV A MASTER OF THE TEMPLE

s as they come to me. let me quote page 87. well, one thing i got (again) that is that when all is said and done i am that i am, all these thoughts of mine, angels and devils both, are only fleeting moods of me. the one true self of me is adonai. simple! yet i cannot remain in that simplicity. i can realize that state perfectly, but i am not a magician, i know little or nothing of the equinox 148 ceremonial magick, except from reading; my results have not been accompanied by visions. what results i have obtained have been in the nature of becoming the thing itself, not seeing it. however, to pass on: is the idea of coming back to help others (see sun. apr. 16) only a form of the dweller on the threshold and caused through fear of annihilation or madness? or is it a concession to my own wea

LIBER COLLEGII SANCTI

een any copies with the seals in place, nor have i seen any copies of the original printings of the tasks or other oaths, though it appears the task of each grade was printed on the reverse side of each sheet from the oath the robe. during the equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting 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 t

LIBER DCCCLX JOHN ST

mand. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to

ther. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man.the descent of adonai. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don.t think very well. time must show: also experience. i.d recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i.m getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain, the second as

ightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s..but notice, please! normally half a bottle of burgundy excites me notably; while doing this magic it is like so much water. a .transvaluation of all values. 3.55. over a citron presse i have revised the new ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asc

mbhaka) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into .sana for a few minutes every midnight and the rest goas- you-please would be enough. i am well punished. 8.30. this food, eaten in a yog. and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to knock the body to pieces and leave the consciousness intact, as has been the case with me all day. it is true that some people find that if they hurt the body, they make the mind unstable. true; they predispose it to hallucination. one should use strictly corporeal methods to tame

truth, and the canon of magic is truth; my true record will make a good book, and my true book will make a good record. ekam evam advaitam! friend satan! one and not two. hua allahu alazi lailaha illa hua! but what shall by my .considerations. for this week? i am so absolutely become as a pantomorphous iynx that all things look alike to me; there are just as many pros and cons to pr.n.y.ma as to ceremonial, etc. etc,.and the pros and cons are so numerous and far reaching that i simply dare not start discussing even one. i can see an endless avenue in every case. in short, like the hashishdrunkard in full blast, i am overwhelmed by the multitude of my own magical images. i have become the great magician.mayan, the maker of illusion.the lord of the brethren of the left-hand path. i don ft

LIBER DCCCXI ENERGIZED ENTHUSIASM

seen that mankind is immortal in exactly the same sense, and goes on reproducing itself with similar characteristics through the ages, changed by circumstance indeed, but always identical in itself. but the spiritual flower of this process is that at the moment of discharge a physical ecstasy occurs, a spasm analogous to the mental spasm which meditation gives. and further, in the sacramental and ceremonial use of the sexual act, the divine consciousness may be attained. vi the sexual act being then a sacrament, it remains to consider in what respect this limits the employment of the organs. first, it is obviously legitimate to employ them for their natural physical purpose. but if it be allowable to use them ceremonially for a religious purpose, we shall find the act hedged about with man

results are usually very encouraging for the beginner. xiii wine being a mocker and strong drink raging, its use is more likely to lead to trouble than mere music. one essential difficulty is dosage. one certainly needs enough; and, as blake points out, one can only tell what is enough by taking too much. for each man the dose varies enormously; so does it for the same man at different times. the ceremonial escape from this is to have a noiseless attendant to bear the bowl of libation, and present it to each in turn, at frequent intervals. small doses should be drunk, and the bowl passed on, taken as the worshipper deems advisable. yet the cup-bearer should be an initiate, and use his own discretion before presenting the bowl. the slightest sign that intoxication is mastering the man shoul

LIBER DOMINI

nners are the most likely to create such a hell right here on earth. 9. draw a circle upon the ground. stand inside and mutter worthless words framed in dead languages. make elaborate gestures and concentrate all your focus. doing such things will summon only your own fantasies; i am not to be found here. beware the vast powers of the mind; you are being deceived by your own imagination. comment: ceremonial magick is a relic of the 19th century. satan can no more be manipulated by these formulae than the sun can be made to stand still by the sounding of a trumpet. the results obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic entities in servitude. the mind has vast power, to deceive as well

LIBER LVII

f the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rol

LIBER LXVII THE SWORD OF SONG

riends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82.and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83.the folios have .bun. notes to pentecost 22. with sacred thirst.1..he, soul-hydroptic with a sacred thirst. a grammarian.s funeral. 23. levi.2.ceremonial magic is not quite so silly as it sounds. witness the following mas-terly elucidation of its inner quintessence. the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool.and rare is such a combination!.to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood

e for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of .real. phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. i

) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic. and i conceive that the apology is ample, so far as the .effects. refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can

business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called .of black magic and of pacts. in which he vilifies the same. notes 63 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result. i have all the health, and treasure, and logic i need; i have no time to waste .there is a lion in the way. for me these practices are useless; but for the benefit of others less fortunate i give them to the world

one surgeon saw so many claps he thought .one-third per cent, perhaps, of mortals .scape its woes that knock us, and bilk the wily gonococcus. so he is but a simple cynic who takes the world to match his clinic; and he assuredly may err who, keeping cats, think birds have fur. you say .there.s berridge, felkin, mathers, hysteries, epileptoids, blathers, guttersnipe, psychopath, and mattoid, with ceremonial magic that toyed. granted. astronomy.s no myth, but it produced piazzi smyth. what crazes actors? why do surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon .s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread.s not for their noddles doom-devoted. they are not like black bulls (that shunned

y brethren, thus and not otherwise was the passing over of that great and wonderful magician, our father and founder. may the dew of his admirable memory moisten the grass of our minds, that we may bring forth tender shoots of energy in the great work of works. so mote it be! benedictvs doninvs devs noster qvi nobis dedit signvm r. c. amen. 91 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb o man, of a daring nature, thou subtle production! thou wilt not comprehend it, as when understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but one hope of making any profound impression, viz..that my theory has the merit of explaining the divergences between the three great forms of religion now existing in

infinite being, the supporters of these various ideas, while explicitly affirming them, implicitly denied. similarly, note that the qabalistic idea of a supreme god (and innumerable hierarchies) is quite compatible with this theory, provided that the supreme god is not infinite. now as to our weapons. the more advanced yogis of the east, like the nonconformists at home, have practically abandoned ceremonial as idle. i have yet to learn, however, by what dissenters have replaced it! i take this to be an error, except in the case of a very advanced yogi. for there exists a true magical ceremonial, vital and direct, whose purpose has, however, at any rate of recent times, been hopelessly misunderstood. nobody any longer supposes that any means but that of meditation is of avail to grasp the i

LIBER MMCMXI NOTE ON GENESIS

urported quotation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancient fragment of the key of solomon. and was probably written by levi himself. mathers, eternally credulous, appended it to an edition of the clavicle he translated and edited, although it has no real connection with the rest of the key, an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflec

LIBER O

ets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt6 should be made thoroughly familiar. this can be done by studying

LIBER OS ABYSMI VEL DAATH

tise of human nature with the arguments through which hume reached them either sketchily represented or omitted altogether; thus for a time it was more widely read than the treatise. a variety of popular and academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether cr

LIBER SAMEKH

of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke earth; flowers of green flame flash forth from his his weapon. as practice makes the adept perfect in this work, it becomes automatic to attach all these complicated ideas and intentions to their correlated words and acts. when this is attained, he may go deeper into the formula by amplifying its correspondences. thus, he make

ess one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h of 1906 (see gthe temple of solomon the king h in equinox i (8, by which point he had already worked out the basics of the method: the preamble: he makes a general concentrat

ent into the goetia, and were perpetuated in samekh. the greek text contains a few conjectural restorations (of damaged places in the ms; flagged by angle brackets) and corrections by preisendanz, e.g. arbaqiaw for ar. qiaw, iabawq iaw for ib. qiaw, eagie( eholy f) for ape, etc. the godwin transcription was reprinted in the 1994 gblue brick h, the 1995 weiser edition of the goetia and regardie fs ceremonial magic; the latter also includes godwin fs translation. liber viii this is an excerpt from the eighth athyr of liber cdxviii, the vision and the voice. neither the printed text in equinox i (5) nor crowley fs commentary as published in equinox iv (2) clearly delinate it, but the portion extracted here seems as good a demarcation as any. in the version of gliber viii h printed in equinox

print including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. 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

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 the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a greek corruption of asar un-nefer( gosiris the beautiful h

LIBER XLI THIEN TAO

s part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. gto the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge and the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity

LIBER XXXIII AN ACCOUNT OF AA

conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt b

LUCIFERIAN INITIATION VIA NOCTURNE

as once free, casual, and formless seeks arbitrary laws, is precipitated into time and dimensional 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

LUCIFERIAN SORCERY

and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path, will they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student t

rocess 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening a

tely. thus immortality of the psyche is possible. one must be focused and move through the mental barriers from which society has bred through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for a time a high priest of one of gerald gardner s wiccan covens in south london. it was pace whose magickal name is hamara t who developed a very challenging system of luciferian witchcraft from which he lectured at many covens throughout england. his lectures were on his luciferian

gland. his lectures were on his luciferian cult of masks and egyptian magick in a time when wicca was being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student make

atic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate p

as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western qua

the triple hermetic circle of hamara t is created as a focus of setian awakening and renewal, a luciferian core that is called inward and focused outward. the triple hermetic circle is by design not held to keep forces out, rather a power circulation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power ov

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

l process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakeni

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ives up to its title. hall self-published this massive tome in 1928, consisting of about 200 legal-sized pages in 8 point type; it is literally his magnum opus. each of the nearly 50 chapters is so dense with information that it is the equivalent of an entire short book. if you read this book in its entirety you will be in a good position to dive into subjects such as the qabbala, alchemy, tarot, ceremonial magic, neo-platonic philosophy, mystery religions, and the theory of rosicrucianism and freemasonry. although there are some questionable and controversial parts of the book, such as the outdated material on islam, the portion on the bacon-shakespeare hypothesis, and hall's conspiracy theory of history as driven by an elite cabal of roving immortals, they are far out-weighed by the comp

deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen ros

os, or unicorn. 89 flowers, plants, 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- vampir

ic order (the members of the different degrees were differentiated by the colors of their sashes, for all of them wore robes of white) some writers are of the opinion that the title of arch-druid was hereditary, descending from father to son, but it is more probable that the honor was conferred by ballot election. its recipient was chosen for his virtues and click to enlarge the arch-druid in his ceremonial robes. from wellcome's ancient cymric medicine. the most striking adornment of the arch-druid was the iodhan moran, or breastplate of judgment, which possessed the mysterious power of strangling any who made an untrue statement while wearing it. godfrey higgins states that this breastplate was put on the necks of witnesses to test the veracity of their evidence. the druidic tiara, or an

opened by the sacrifice of a mullet. on the fourth day the mystic basket containing certain sacred symbols was brought to eleusis, accompanied by a number of female devotees carrying smaller baskets. on the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures duri

have been a really great man! in his stromata, clement of alexandria, one of the few chroniclers of pagan lore whose writings have been preserved to this age, gives practically all the information that is known concerning the original forty-two books of hermes and the importance with which these books were regarded by both the temporal and spiritual powers of egypt. clement describes one of their ceremonial processions as follows "for the egyptians pursue a philosophy of their own. this is click to enlarge hermes mercurius trismegistus. from historia deorum fatidicorum. master of all arts and sciences. perfect in all crafts, ruler of the three worlds, scribe of the gods, and keeper of the books of life, thoth hermes trismegistus--the three times greatest, the "first intelligencer--was rega

est, the "first intelligencer--was regarded by the ancient egyptians as the embodiment of the universal mind. while in all probability there actually existed a great sage and educator by the name of hermes, it is impossible to extricate the historical man from the mass of legendary accounts which attempt to identify him with the cosmic principle of thought. p. 38 principally shown by their sacred ceremonial. for first advances the singer, bearing some one of the symbols of music. for they say that he must learn two of the books of hermes, the one of which contains the hymns of the gods, the second the regulations for the king's life. and after the singer advances the astrologer, with a horologe in his hand, and a palm, the symbols of astrology. he must have the astrological books of hermes

MASTERING WITCHCRAFT

om of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwood, all on the fringe or involved with the "celtic twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be

ice or cup was generally discontinued, owing to the fact that should a witch or warlock be found in possession of one, it usually led to an immediate bout of prolonged torture, the reason being, of course, that church authorities inevitably suspected the cup to have been used for heretical and blasphemous perversions of the mass. in their eyes they were undoubtedly justified, as there is indeed a ceremonial feast at the sabbat, wherein witches consume cakes and wine in much the same manner as the early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of

gious or civil authorities. any form of consultation of a witch by a layman was and still is always begun by an occult diagnosis of the situation inquired about, prior to any action being taken "finding things out" is therefore of the same primary importance to the modern witch as to her dark age counterpart. nowadays there are many such methods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a continuous ribbon passing under the keys of some celestial typewriter, but rather a complex field extending

contact with mercury; to tune into his waveband if you wish, whether the divination be performed by means of the relatively rudimentary entities governing the rune sticks, or by questioning a highly sophisticated entity such as vassago in a show stone. there are several methods of doing this, ranging from simply meditating upon one of the classical magical images of the winged mercury to the full ceremonial rite of invocation. to my way of thinking, none of the methods are as aesthetically satisfying or successful as the use of the magical square of mercury which, although cabalistic in its origin, is truly witchy in the manner of its employment. here it is: the square of mercury 8 58 59 5 4 62 63 1 49 15 14 52 53 11 10 56 41 23 22 44 48 19 18 45 32 34 38 29 25 35 39 28 40 26 27 37 36 30 3

rituals. some witches like to place one at each cardinal point of the circle and one on the table of practice in the centre, making five in all. or if the ritual be one involving a seeing stone or speculum, you will need two or three lights on the table, which in addition to the four cardinal points will make seven or eight in all. usually, however, the cardinal point lights are used only at full ceremonial coven rituals and are generally common property of the group. for the individual witch, two candlesticks are quite sufficient. should you wish to make the candlesticks, as opposed to buying them, you must first exorcise your raw materials whether they be clay, wood, or metal by fire and water in a properly cast circle. as this work pertains to the nature of illumination and the operatio

e. myrtle, like the apple, is also sacred to habondia; also the spell is true to all the usual witch principles in its insistence on the fact that it must remain a secret, and the two apple halves with the paper sandwiched between remain undiscovered by the victim. another simple piece of old-time sorcery you might care to try is the tormentil spell this can be performed as it stands of with full ceremonial chalice preparation as used for your other philters, among which it may be grouped. i place it here rather than with the others on account of the rarity of the herb itself, which though once commonly stocked by herbalists for its astringent properties, is now something of a rarity and, as such, only deserves mention among our quainter reminders of bygone days. pound or grind to powder t

wever, many witches who belong to female-oriented covens which focus their attentions more on the goddess than the god argue that the boot is actually on the other foot. their contention is that it was, and is, the goddess who took the initiative in the chase. examples ranging from the gospel of aradia to the legend of actaeon are cited as chapter and verse here. cursing before embarking upon the ceremonial side of cursing, let us reconsider the more general aspects of overlooking, seen solely from the point of view of your pyramid power. as already mentioned, spells will always work better when the ground is well laid beforehand, and this is particularly true in the instance of curses. the person who knows he has been laid under a curse, whether he believes in the practitioner's powers or

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

to book one. the key of solomon, save for a curtailed and incomplete copy published in france in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. the fountain-head and storehouse of qabalistical magic, and the origin of much of the ceremonial magic of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which his celebrated dogme et rituel de la haute magie was based. it must be evident to the initiated reader of levi, that the key of solomon was his text book of study, and at the end of this volume, i give a

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

s my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah, and only adolescence can cure us, we are o

nt on brain-changes. magical phenomena, however, come under a special sub-class, since they are 4 this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. i

) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can

s studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result. i have all the health, and treasure, and logic, i need; i have no time to waste. there is a lion in the way. for me these practices are useless; but for the benefit of others less fortunate i give them to the worl

MEANING OF MASONRY

a real, though unobtrusive, asset of political value, both in stabilizing the social fabric and tending to foster international amity. the elaborateness of its organization, the care and admirable control of its affairs by its higher authorities, are praiseworthy in the extreme, whilst in the co nduct of its individual lodges there has been and is a progressive endeavour to raise the standard of ceremonial work to a far higher degree of reverence and intelligence than was perhaps possible under conditions existing not long ago. the masonic craft has grown and ramified to dimensions undreamed of by its original founders and, at its present rate of increase, its potentialities and influence in the future are quite incalculable. what seems now needed to intensify the worth and usefulness of

at least from early hebrew sources: a view which again possesses the merest modicum of truth. in brief, the vaguest notions obtain about the origin and history of the craft, whilst the still more vital subject of its immediate and present purpose, and of its possibilities, remains almost entirely outside the consciousness of many of its own members. we meet in our lodges regularly; we perform our ceremonial work and repeat our catechetical instruction-lectures night after night with a less or greater degree of intelligence and verbal perfection, and there our work ends, as though the ability to pe rform this work creditably were the be-all and the end-all of m asonic work. seldom or never do we employ our lodge meetings for that purpose for which, quite as much as for ceremonial purposes

o be typical of that which applies to the greater, deeper secrets, some of which, for appropriate reasons, must not be communicated, and some of which indeed are not communicable at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simp

rade point some simple moral. no trade, perhaps, lends itself more readily to such treatment than the builder's trade; but wherever a great industry has flourished, there you will find traces of that industry becoming allegorized, and of the allegory being employed for the simple moral instruction of those who were operative members of the industry. i am acquainted, for instance, with an egyptian ceremonial system, some 5,000 years old, which taught precisely the same things as masonry does, but in the terms of shipbuilding instead of in the terms of architecture. but the terms of architecture were employed by those who originated modern masonry because they were ready to hand; because they were in use among certain trade-guilds then in existence; and lastly, because they are extremely eff

outline of what i conceive to be the true purpose of our work, which may tend to deepen their interest in the work of the order they belong to, and (what is of more moment still) help to make masonry for them a vital factor, and a living, serious reality, rather than a mere pleasurable appendage to social life. to state things briefly, masonry offers us, in dramatic form and by means of dramatic ceremonial a philosophy of the spiritual life of man and a diagram of the process of regeneration. we shall see presently that philosophy is not only consistent with the doctrine of every religious system taught outside the ranks of the order, but that it explains, elucidates and more sharply defines, the fundamental doctrines common to every religious system in the world, whether past or present

e as a finished and perfect cube. now the understanding of the masonic scheme tends to develop upon precisely similar lines. its meaning is not discernible all at once, and unless our minds are properly prepared and our understandings carefully trained, they are unlikely ever to participate in the real secrets and mysteries of masonry at all, however often we may watch the performance of external ceremonial or however proficient we may be in memorizing the rituals and instruction lectures. the first stage, the first conception of what masonry involves, is concerned merely with the surface-value of the doctrine; with an acquaintance with the literal side of the imparted knowledge which we all obtain upon entering the craft. beyond this stage the vast majority of masons, it is to be feared

ed as a social, semi-public, semi-secret community to which it is agreeable and advantageous to belong for sociable or even for ulterior purposes; in which the goal of t he mason's ambition is to attain office and high preferment and to wear a breastful of decorations; in which he takes a literal, superficial and historic view of the subject-matter of the doctrine; in which ability to perform the ceremonial work with dignity and effectiveness and to know the instruction catechisms by heart, so that not a syllable is wrongly rendered, is deemed the height of masonic proficiency; and where, after discharging these functions with a certain degree of credit, his idea is often to have the lodge closed as speedily as may be and get away to the relaxation of the festive board. now all these thing

MICHAEL FORD WITCHMOON

he mantra should be spoken loudly and softly, total control over the sentence is what you are after. the mantra should be chanted throughout the sigil rite, until you destroy the sigil that was created with those words and symbols which represent your desire. the conscious must forget the sigil in order for the subconscious to begin working towards it. this is the primary reason of destroying it. ceremonial magick and vampirism ceremonial magick was called the rehearsal of reality by austin spare. this in my opinion is not entirely the case. ceremonial magick is the act of imposing your will upon reality, by consciously aligning the will with the forces which he or she invokes. ceremonial magick is highly significant to the path of the magickian, as ritual focuses and gives shape to the fo

ill upon reality, by consciously aligning the will with the forces which he or she invokes. ceremonial magick is highly significant to the path of the magickian, as ritual focuses and gives shape to the forces that the warlock is calling. the ceremonials within this book are composed on highly potent gnosis methods which can cause success or complete ruin depending on the will of the sorcerer. in ceremonial magick the magickian gathers the forces of his choice within the temple, which in magick is the center of the universe. as peter carroll mentioned in liber null, in invocation, nothing exceeds like excess. so the warlock must be fully engrossed and concentrated upon the forces he or she is calling and the work at hand. nothing else outside of the temple is important, only the work at ha

be a chamber or even nature itself. many witches will use the forest, since nature is their altar. the temple is what you make of it. before you would attempt to involve yourself in vampiric or darkside sorcery, seek to master the foundations of holy magick, and ceremonials aimed at contact with your holy guardian angel, or higher self. this is a strength building point which you can not pass by. ceremonial magick is present within vampirism only as a choice for group gatherings. the purpose of coven maleficia and the current aligned is not to hold group gatherings and become a social event. however when ceremonials are employed they are a focus and celebration of power, will and strength. the most significant ceremonial is "towards the vampiric godhead (12) which is a mass of vampiric god

ed individual honor defines the methods that each person should and will develop over the passing of time. this grand oath of the magickian should not be taken lightly, but is the foundation for the type of individual who should be successful upon the gray path of wizardry and power! undertake the oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards the magickal path is a far from simple task. static symbolism and the concocted trappings of magick ar

vocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goa

the methods of training which enabled me to retain a sharp memory of the experience. i had induced trance via mental ecstasy for several nights, 97 97 using different techniques including pratayama, asana and other methods including the death posture. i felt as though i was quite ready, never using mind altering drugs for any of the trance induction. i had performed the day side sabbat (17) as a ceremonial, with two friends, though i did not see them attend the astral rite later that evening. after the rite we sat about and talked for a little over an hour. upon their departure, with great excitement, i took to further preparing my bed chamber (where my personal altar was located at the time) and adorning it with statues of kali, hecate, lilith, pan and prints of austin spare's witch draw

he essence of the egyptian god besz, the ever changing, ever transforming one. the zos kia cultus differs from other systems which manifest themselves through dogmatic doctrine. for example thelemic magick, which is based on the maxim "do what thou wilt shall be the whole of the law" and "love is the law, love under will. such systems are most significant in their will training techniques through ceremonial magick and the art of ritual. thelema is highly recommended for those seeking to discover the self in its many base forms and to grow from that, building a solid foundation based on will, strength, joy and the thirst for knowledge. the zos kia cultus opens a system of self development and the explorations of sorcery by means of self motivation. the similarities between zos kia and thele

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

migods put into orbit. the moons orbit was preciselysynchronized to move with the earth. being exactly the same size as the sun seenfrom earth, and we always only perceive one side of the moon. the moon is muchlarger than the satellites of other planets and is conjectured to be a recent addition toour sky. a study of lunar symbolism and numerology is also extremely instructive. in ritual magicand ceremonial geomancy, we also find the protecting circle in which the magician stands. itmust soon be realized that these seemingly quaint images and motifs have a deep interstellarimplication. this is why we see so many planetary and sabean symbols in occult books, andwhy occult symbols turn up on the institutes of government, security services, and subver-sive fraternities.the nephilim who fell t

w the design of the city adopted virgo as its arcane leitmotif (p. 155)the word capitolmay derive from the word, caput draconis, that is, the head of the dragon.the freemasonsthe very struggle for independence seems to have been directed by the masonic brotherhood, and,some historians insist, had even been started by them (p. 75)in the years following the revolution, the masonic fraternities held ceremonial layings for such newenterprises as bridges, locks, universities, government buildings, statehouses, memorials, and evenchurches. such buildings were aligned with the stars, and with the spiritual beings who ruled the stars.(p. 124)although a survey of the foundation charts used in the early phase of the building of washington, d.c.,reveals the importance of astrology, and, indeed, confi

MICHAEL W FORD THE VAMPIRE GATE

like wings, the head of a wolf covered in shadow, burning yellow eyes, a corpse like visage or skeleton face, dog like legs which are silent when walking, etc. make your form as terrible and equally as useful as you wish. many of its attributes should be relating to how you will travel or what you intend to do in the nightmare. recite the nirang-i aharman adar sama to focus before the working. no ceremonial structure is needed for workings after this they will be primarily based in the dreaming place. feel you astral body transform and turn as black shadow, twisting and shaping to what you wish it to 74 resemble. sorcery requires successful belief, give the astwihad shadow the desire that you are this atavistic daemon, the spirit of darkness. once you are able to raise the astral body abov

MORALS AND DOGMA

rship, its principles of action, in the far-stretching universe, in the glorious firmament, in the deep, full soul, bursting with unutterable thoughts. these are truths which every reflecting mind will unhesitatingly receive, as not to be surpassed, nor capable of improvement; and fitted, if obeyed, to make earth indeed a paradise, and man only a little lower than the angels. the worthlessness of ceremonial observances, and the necessity of active virtue; the enforcement of purity of heart as the security for purity of life, and of the government of the thoughts, as the originators and forerunners of action; universal philanthropy, requiring us to love all men, and to do unto others that and that only which we should think it right, just, and generous for them to do unto us; forgiveness of

ike us, for the extirpation of vice, the purification of man, the development of the arts and sciences, and the relief of humanity. none admit an adept to their lofty philosophical knowledge, and mysterious sciences, until he has been purified at the altar of the symbolic degrees. of what importance are differences of opinion as to the age and genealogy of the degree, or variance in the practice, ceremonial and liturgy, or the shade of color of the banner under which each tribe of israel marched, if all revere the holy arch of the symbolic degrees, first and unalterable source of free masonry; if all revere our conservative principles, and are with us in the great purposes of our organization? if, anywhere, brethren of a particular religious belief have been excluded from this degree, it m

ons of the mind found in the mysterious analogies of phenomena their most apt and energetic representations. the mysteries, like the symbols of masonry, were but an image of the eloquent analogies of nature; both those and these revealing no new secret to such as were or are unprepared, or incapable of interpreting their significance. everywhere in the old mysteries, and in all the symbolisms and ceremonial of the hierophant was found the same mythical personage, who, like hermes, or zoroaster, unites human attributes with divine, and is himself the god whose worship he introduced, teaching rude men the commencements of civilization through the influence of song, and connecting with the symbol of his death, emblematic of that of nature, the most essential consolations of religion. the myst

of one of these vast structures, in the shape of a serpent, was nearly three miles. the grand periods for initiation into the druidical mysteries, were quarterly; at the equinoxes and solstices. in the remote times when they originated, these were the times corresponding with the 13th of february, 1st of may, 19th of august, and 1st of november. the time of annual celebration was may-eve, and the ceremonial preparations commenced at midnight, on the 29th of april. when the initiations were over, on may-eve, fires were kindled on all the cairns and cromlechs in the island, which burned all night to introduce the sports of may-day. the festival was in honor of the sun. the initiations were performed at midnight; and there were three degrees. the gothic mysteries were carried northward from t

tend ever for the empire of the world. plutarch adds, that at the time when osiris was slain, the moon was at its full; and therefore it was in the sign opposite the scorpion, that is, the bull, the sign of the vernal equinox. plutarch assures us that it was to represent these events and details that isis established the mysteries, in which they were reproduced by images, symbols, and a religious ceremonial, whereby they were imitated: and in which lessons of piety were given, and consolations under the misfortunes that afflict us here below. those who instituted these mysteries meant to strengthen religion and console men in their sorrows by the lofty hopes found in a religious faith, whose principles were represented to them covered by a pompous ceremonial, and under the sacred veil of a

lded, they were sure of being better obeyed. the mysteries were not merely simple lustrations and the observation of some arbitrary formulas and ceremonies; nor a means of reminding men of the ancient condition of the race prior to civilization: but they led men to piety by instruction in morals and as to a future life; which at a very early day, if not originally, formed the chief portion of the ceremonial. symbols were used in the ceremonies, which referred to agriculture, as masonry has preserved the ear of wheat in a symbol and in one of her words; but their principal reference was to astronomical phenomena. much was no doubt said as to the condition of brutality and degradation in which man was sunk before the institution of the mysteries; but the allusion was rather metaphysical, to

tes witnessed religious dramas, under the name of _initiation_ and _mysteries. curiosity was excited by secrecy, by the difficulty experienced in obtaining admission, and by the tests to be undergone. the candidate was amused by the variety of the scenery, the pomp of the decorations, the appliances of machinery. respect was inspired by the gravity and dignity of the actors and the majesty of the ceremonial; and fear and hope, sadness and delight, were in turns excited. the hierophants, men of intellect, and well understanding the disposition of the people and the art of controlling them, used every appliance to attain that object, and give importance and impressiveness to their ceremonies. as they covered those ceremonies with the veil of secrecy, so they preferred that night should cover

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

self marched before them to battle, and acted as their invisible protector. as the presiding deity over agriculture, he was styled sylvanus, whilst in his character as guardian of the state, he bore the name of quirinus.[45] the priests of mars were twelve in number, and were called salii, or the dancers, from the fact that sacred dances, in full armour, formed an important item in their peculiar ceremonial. this religious order, the members of which were always chosen from the noblest families in rome, was first instituted by numa pompilius, who intrusted to their special charge the ancilia, or sacred shields. it is said that one morning, when numa was imploring the protection of jupiter for the newly-founded city of rome, the god of heaven, as though in answer to his prayer, sent down an

ls were those held after the ingathering of the harvest or vintage, and were celebrated with rejoicings and merry-makings, which lasted many days, during which time the first-fruits of the fields were offered to the gods, accompanied by prayers and thanksgiving. the festivals held in cities in honour of special divinities, or in commemoration of particular events, were conducted with an elaborate ceremonial. gorgeous processions, games, chariot races &c, were conspicuous features on these occasions, and dramatic performances, representing particular episodes in the lives of the gods and heroes, frequently took place. we subjoin a few of the most interesting of the greek and roman festivals. page 227 greek festivals. eleusinian mysteries. one of the most ancient and important among the fest

ONYX TABLET OF SET

ch generally accompanies an ordination to the priesthood. now i tend to think more that this occurs simply as a result of the initiate's direct interaction with the priesthood and magistry, subsequent to the construction of the inner temple. many third degree initiates are technically recognized weeks, even months before they have another opportunity to attend a conclave or gathering. often their ceremonial entrance into the priesthood does not take place until such a time, and in some cases such a ceremony may not take place at all. but whether the ceremony takes place or not, most new priesthood members experience a remarkably new 'sensation' related to their new state of being, which was not present prior to such interaction, even though they and everyone else were perfectly aware of th

PHILIP NEIL MYTHS LEGENDS EXPLAINED

or zeus in the form of a goat or ram; or even that pan, a name meaning all, was born after penelope slept with all her suitors while her husband was away (see p. 65. pan was also able to inspire the sudden, groundless fear known as panic. for example, in 490 bce, he is said to have caused the persians to flee in terror from the athenians, in return for the athenians worshiping him and performing ceremonial rites. these later became the roman lupercalia, a festival dedicated to the fertility god faunus. half-goat pan s goat-form inspired the conventional depiction of the christian devil; some writers see the devil-worship of the european witchcult as a continuation of the rites of pan. pan and syrinx by fran ois boucher (1703 70) this painting shows pan, who has fallen in love with the bea

calling, thamus, the great god pan is dead! this cry was repeated whenever the sailors saw land, and a terrible weeping arose from the countryside around. some accounts place this event at the moment of christ s birth, a fitting time as many of pan s attributes have been assigned to the devil of christian tradition. some writers suggest the cry was a mishearing of the all-great tammuz is dead, a ceremonial lament for the death and rebirth of the oriental god tammuz (see p. 33. zeus and dana 44 eagle of power the eagle, zeus attendant bird, is symbolic of power and victory. in matters of love and war, zeus never accepted defeat. clouds gathering god of the sky and ruler of weather, zeus is often called the cloud-gatherer. he is often shown with his weapon, the thunderbolt. zeus and dana da

PHOSPHORUS

ow we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chao

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) contr

PRELUDE TO THE BLACK ARTS

the preacher- got it? now, you are generating energy, lots of energy, sweet, tasty energy, yeah, that's right- yum! nothing generates energy quite like hatred. so you focus on your purpose, and the hatred wells up within your soul, creating lots of those hot, dripping, smoldering black thoughts of destruction and mayhem against mary jo and the* preacher. now, knuckles white upon the hilt of your ceremonial sword, you are almost ready. intent now, the driving force behind magick is the intent behind your purpose. now, you have your purpose, you have your focus, and next you intend to implement those black thoughts of mayhem and destruction. in your mind's eye, you can see the worms eating mary jo's merken as she rubs that nasty thing all over that sweating preacher who is screaming jesus

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

will continue to be found. it is our hope that readers will consider this book so important that they will send us notes of such further corrections that we may make in future editions. we have also made some additions in the form of short introductions to some of the sections and as footnotes to the text where we felt clarification was needed. future work. the golden dawn is a complete system of ceremonial magic. within the system may be found the basic technologies of spiritual development and their practical application. future books and tapes in this series will simplify and expand these techniques, including the initiatory rituals, for greater ease of study and use. lodges and study groups. the golden dawn system is not dependent on a filiation with any group proclaiming itself as "go

golden dawn system is not dependent on a filiation with any group proclaiming itself as "golden dawn" or "rosicrucian. nor, even though the initiatory rituals describe a lodge system, is group practice necessary for their enactment. all magic must ultimately take place in the psyche of the student. there are existing golden dawn lodges, and lodges and study groups of other organizations teaching ceremonial magic. often the most practical way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with thes

h "consciousness"as possible is gravely necessary unto the very survival of our planet. additionally, what with pervasive technological implementation, we also must establish and maintain connection with the instinctual, transpersonal, and powerfully "rooted"experience of the deeper layers of the unconscious. and for this, the golden dawn provides its wonderous reservoir of symbol, sacrament, and ceremonial. it is important to establish that israel regardie did not look upon the golden dawn system as an abstruse or interesting "occult" oddity of the turn of this last century. in his initial introduction for the first publication of this book in the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and

the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. in it the work of academic psychology may 5nd a logical conclusion and fruition, so that it may develop further its own particular contribution to modern life and culture. for this psycho-magical technique 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" magi

etween science and mysticism. as such it must lead thinkers and researchers to a new view of human behavior. b.f. skinner was not so wrong in attempting to deal with behavior scientifically, but he was the newton of behaviorists. we now search for the einstein and the bohr of human behavior to develop the quantum model of human beings" l.v.x. is generated in a number of ways and these are through ceremonial magic, the middle pillar technique, the vibratory formula of the middle pillar, and the opening by watchtower. although regardie published a progressive ritualuse of the opening by watchtower in ceremonial magic, i would advise the beginning student to leave this particular ceremony strictly alone until he or she felt well within the initiatory containment and safety of the second order

tten to me to complain of the overwhelming quantity and quality of teaching, had first heeded its instructions and counsel, their opinion might have been different. it is a sensible and rational approach to a vast subject with almost infinite ramifications. once this counsel has been well heeded, and closely adhered to, then the student could start dealing with the simplest elements of ritual and ceremonial procedures. an attempt to handle the complex initiatory rituals of the grades without proper preparation and guidance, can only end in failure. much the same is true of the complicated ceremonies described in the third volume. leave them severely alone until you have studied them sufficiently to know what you are doing. this may take considerable time. start off first with what is known

mcgregor mathers who had translated into english the sacred magic of abramelin the mage, where this phrase was first used. as the tiphareth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important phase of the order work. regardless of which phase you may think ofskrying in the spirit-vision, ceremonial magic, formation of telesmatic images, etc- this one goal is in the background, giving meaning and substance to all else. no matter, then, what aspect of the work the student devotes himself to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way

REGARDIE TALISMANS

e masterpiece the prophet, or keenly appreciates some lines from shakespeare, dante gabriel rossetti, or perhaps charles swinburne, there is no conceivable reason why these should not be used instead of some other. the sole requirement is that the student should be emotionally moved by or involved in the quotation employed. in the last resort, let me assert here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire a

h will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain

out of life. having arrived at this conclusion, magical study informs me that these character defects can best be remedied by the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the el

la of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging

RELIGIOUS TENANTS OF THE YEZIDI

pression, and this community of endurance has doubtless tended to engender something akin to sympathy between the two parties. beyond this vague acknowledgment of the saviour of mankind, and an equally uncertain homage which they profess to render to the prophets arid apostles, as well as to the old fr. 1 and new testament scriptures, the yezeedees practise no rites distinctively christian. their ceremonial washings at sheikh adi, which have been thought by some to be borrowed from the sacrament of holy baptism, have a much closer resemblance to an almost universal practice among the heathen, who deem it an act of devotion to bathe in the pools near which their temples are erected. and not only are these ablutions repeated at every new visit to the shrine of sheikh adi, but many other stre

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers thatlay on the bench205the initiate is therefore put into the role of a brother trying to piece together gualdi222s discovery, byinvestigating alchemy, astr

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

do not defy but are resigned to them. we have not sought the publication of this book of our own will, and we believe that if the time be come to bear witness, it will be borne by us or by others. we shall therefore remain calm and shall wait. our work is in two parts: in the one we establish the kabalistic and magical doctrine in its entirety; the other is consecrated to the cultus, that is, to ceremonial magic. the one is that which the ancient sages termed the clavicle, the other that which people on the country-side still call the grimoire. the numbers and subjects of the chapters which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation. let this work now go its

to persons of eminence who were anxious for revelations from the supernatural world. i made the acquaintance of several and discovered in them, amidst much that was courteous, a depth of indifference or trifling. they asked me forthwith to work wonders, as if i were a charlatan, and i was somewhat discouraged, for, to speak frankly, far from being inclined to initiate others into the mysteries of ceremonial magic, i had shrunk all along from its illusions and weariness. moreover, such ceremonies necessitated an equipment which would be expensive and hard to collect. i buried myself therefore in the necromancy 65 study of the transcendent kabalah, and troubled no further about english adepts, when, returning one day to my hotel, i found a note awaiting me. this note contained half of a card

destroys itself by unmeasured exaggeration. the term envoutement (bewitchment) so strong in its gaelic simplicity, expresses admirably what it means, the act of enveloping someone, so to speak, in a formulated will. the instrument of bewitchments is the great magical agent which, under the influence of an evil will, becomes really and positively the demon. witchcraft, properly so called, that is, ceremonial operation with intent to bewitch, acts only on the operator, and serves to fix and confirm his will, by formulating it with persistence and travail, the two conditions which make volition efficacious. the more difficult or horrible the operation, the greater is its power, because it acts more strongly on the imagination and confirms effort in direct ratio of resistance. this explains th

augh at anything of which i am ignorant, or to treat those whose knowledge and wisdom i fail to understand as fools or as madmen. paracelsus, the greatest of the christian magi, opposed bewitchment by the practices of a contrary bewitchment. he devised sympathetic remedies and applied them, not to the suffering members, but to representations of these, formed and con serrated according to magical ceremonial. his successes were incredible, for never has any physician approached paracelsus in his marvels of healing. but paracelsus arrived at magnetism long before mesmer and had carried to its final consequences this luminous discovery, or rather this initiation into the magic of the ancients, who better than us understood the great magical agent and did not regard the astral light, azoth, th

tism long before mesmer and had carried to its final consequences this luminous discovery, or rather this initiation into the magic of the ancients, who better than us understood the great magical agent and did not regard the astral light, azoth, the universal magnesia of the pages, as a special animal fluid emanating only from a few secular creatures. in his occult philosophy, paracelsus opposes ceremonial magic, the terrible power of which he did not certainly ignore, but he sought to decry its practices so as to discredit black magic. he locates the omnipotence of the magus in the interior and occult magnes, and the most skilful magnetizers of our own day could not express themselves better. at the same time he counselled the employment of magical symbols, talismans above all, in the cu

do not wish to be reckoned as physicians deserving the madhouse. it revolves, notwithstanding, said galileo, stamping his foot upon the earth. ye shall know the truth, and the truth shall make you free, said the saviour of men. it might be added: ye shall love justice, and justice shall make you whole men. a vice is a poison, even for the body; true virtue is a pledge of longevity. the method of ceremonial bewitchments varies with times and persons; all subtle and domineering people find its secrets and its practice within themselves, without even actually calculating about them or reasoning on their sequence. herein they follow instinctive inspirations of the great agent, which, as we have said, accommodates itself marvellously to our vices and our virtues. it may be generally laid down

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

ated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ever suppressed ceremonial magic, and that it proscribes the evocations and sacrifices of the old world. it is not therefore our intention to furnish a new basis for their existence by revealing their antique mysteries after the lapse of so many centuries. even in the order of facts, our experiments have been learned researches and nothing more. we have verified facts that we might appreciate causes, and it has n

e lapse of so many centuries. even in the order of facts, our experiments have been learned researches and nothing more. we have verified facts that we might appreciate causes, and it has not been our pretension to restore rites which are for ever destroyed. the orthodoxy of israel, that religion which is so rational, so divine and so ill known, condemns no less than christianity the mysteries of ceremonial magic. from the standpoint of the tribe of levi, the exercise of transcendental magic must be considered as a usurpation of the magical equilibrium 21 priesthood; and the same reason has caused the proscription of operative magic by every official cultus. to demonstrate the natural foundation of the marvellous and to produce it at will is to annihilate for the vulgar mind that convincin

leipzig, terrified all germany with his evocations, and his audacity in magical experiments was so great that his reputation became an insupportable burden. he allowed himself to be carried away by the immense current of hallucinations which he had produced; the visions of the other world disgusted him with this, and he killed himself. his story should be a warning to those who are fascinated by ceremonial magic. nature is not outraged with impunity, and no one can play safely with unknown and incalculable forces. it is this consideration which has led and will ever lead us to deny the vain curiosity of those who would see in order that they may believe, and we reply to them in the same words as we replied to an eminent englishman who threatened us with his scepticism: gyou are perfectly

nd, he also was afraid, not for himself but for his comrade. many persons will say that it is difficult and even impossible to attain such resolution, that strength in volition and energy in character are natural gifts. i do not dispute it, but i would point out also that habit can reform nature; volition can be perfected by education, and, as intimated otherwise, all magical, like all religious, ceremonial has no other end but thus to test, exercise and habituate the will by perseverance and by force. the more difficult and laborious the exercises, the greater their effect, as we have now advanced far enough to see. if it have been hitherto impossible to direct the phenomena of magnetism, it is because an initiated and truly emancipated operator has not yet appeared. who can boast that he

he rites, which are in no sense fantastic or arbitrary. they have been transmitted to us by antiquity and obtain permanently by the essential laws of analogical realization and of the correspondence which interbinds ideas and forms. having spent many years in consulting and comparing all the most authentic grimoires and magical rituals, we have succeeded, not without labour, in reconstituting the ceremonial of universal and primeval magic. the only serious books which we have seen upon this subject are in manuscript, written in conventional characters which we have deciphered by the help of the polygraphy of trithemius. the importance of others consists wholly in the hieroglyphs and symbols which adorn them, the truth of the images being disguised under the superstitious fictions of a myst

t cultus of the magi. with similar appointments the great magicians of the middle ages proceeded to the daily consecration of talismans corresponding to the seven genii. we have defined a pantacle as a synthetic character resuming the entire magical doctrine in one of its special conceptions. it is therefore the full expression of a completed thought and will: it is the signature of a spirit. the ceremonial consecration of this sign attaches to it still more strongly the intention of the operator and establishes a veritable magnetic chain between himself and the pantacle. pantacles may be drawn upon virgin parchment, paper or metals. what is termed a talisman is a sheet of metal, bearing either pantacles or characters and having received a special consecration for a defined intention. in a

t of the ninth key of the tarot, where the initiate appears as a hermit enveloped completely in his cloak. this notwithstanding, such retirement must not be one of isolation; attachments and friendships are necessary; but they must be chosen with care and preserved at all price. the magus must have also another avocation than that of magician. magic is not a trade. in order to devote ourselves to ceremonial magic, we must be free from anxious preoccupations; we must be in position to procure all instruments of the science and be able to make them when needed; we must possess, moreover, an inaccessible laboratory, in which there will be no danger of being ever surprised or disturbed. then, and this is an indispensable condition, we must know how to equilibrate forces and restrain the zeal o

RUBY TABLET OF SET

a an aeonic sight-seeing trip such as socrates describes. but the mind possesses the capability to cast itself forward and backward through time, since time is not fixed. the sphinx: correct. the process is to imagination what directed thinking is to unconscious dreaming. it is something like the raja-yoga technique of uniting the mind to a single idea through force of will, or like corresponding ceremonial magic techniques. the chimaera: but i thought that the object of yoga is to break the cycle of birth, death, rebirth through union of the soul or mind with the whole of existence. to one who achieves the eighth stage, samadhi, the concept of knowledge. itself a relative measurement of that which is known versus that which is not known. would be meaningless. all would be known, or, to us

t their rejection of adult norms. 2. dabblers (self-styled "for these practitioners there is little or no spiritual motivation. they may mix satanism, witchcraft, paganism, and any aspects of the occult to suit their purposes. symbols mean whatever they want them or believe them to mean. molesters, rapists, drug dealers, and murderers may dabble in the occult and may even commit their crimes in a ceremonial or ritualistic way. this category has the potential to be the most dangerous, and most of the "satanic" killers fall into this category. their involvement in satanism and the occult is a symptom of a problem, and a rationalization and justification of antisocial behavior. satanic/occult practices (as well as those of other spiritual belief systems) can also be used as a mechanism to fac

in's sharp attack on this article in the 'letters to the editor' column in vol. 5, no. 1 (spring 1986. burleson, donald r "humor beneath horror: some sources for 'the dunwich horror' and 'the whisperer in darkness, lovecraft studies, vol. 1, no. 2 (spring 1980. grant, kenneth. the magical revival, ny: sam weiser, 1973. holub, allen "the second book of the forgotten ones, the cincinnati journal of ceremonial magick, vol. ii, issue vi (1988. joshi, s.t "lovecraft's ethical philosophy, lovecraft studies, vol. 21 (spring 1990. joshi, s.t (ed) the h.p. lovecraft centennial conference proceedings, west warwick, ri: necronomicon press (published march 1991. lovecraft, h.p. the notes& commonplace book, west warwick, ri: necronomicon press, 1978. lovecraft, h.p& raven, anthony. the occult lovecraft

sely in this journey within. the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleister crowley used as his specific invocation ritual an adapted form of a hellenistic graeco-egyptian rite of exorcism. this beautiful but exceedingly complex ritual is preserved for us in the body of crowley's work as "liber samekh: theurgia goetia summa (congressus cum daemone) sub figura dccc" for tod

explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. 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. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and destruction. the path of the aon of horus would seem evident, particularly against the tableaus set forth in the second and third chapters of the book of the la

and futile according to the doctrines put forth in the book of the law. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and spendour is the lord initiating. all principles of ceremonial magic not in accordance with the book of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox of the gods. since the vernal equinox occurs at approximately march 21, it may be assumed that the statement refers to an "equally-balanced night" between the unity of nuit and the separate chaos of harwer [as will

d with whom ye will! but always unto me. crowley considered this passage a more or less literal interpretation of the initiatory environment the a:.a. was to use. lapis lazuli and jasper he considered symbolic of nuit and "hadit" respectively, and he thought jasmine and rose to represent "the two sacraments (the male and female sexual fluids. he referred guardedly to the "emblems of death" as the ceremonial symbols of freemasonry. to be adopted and used by the a:.a. if the passage is indeed descriptive of an initiatory temple, then it may be read literally and a temple constructed accordingly, complete with four gates and sinking floors [perhaps an alligator pit for the quick& tidy disposal of would-be initiates who failed the tests of #i-50. 52. if this be not aright; if ye confound the s

SALMANRUSHDIE THESATANICVERSES

ery cranny of the city with its rage. then the golden dome of the palace bursts open like an egg, and rising from it, glowing with blackness, is a mythological apparition with vast black wings, her hair streaming loose, as long and black as the imam's is long and white: al--lat, gibreel understands, bursting out of ayesha's shell "kill her" the imam commands. gibreel sets him down on the palace's ceremonial balcony, his arms outstretched to encompass the joy of the people, a sound that drowns even the howls of the goddess and rises up like a song. and then he is being propelled into the air, having no option, he is a marionette going to war; and she, seeing him coming, turns, crouches in air, and, moaning dreadfully, comes at him with all her might. gibreel understands that the imam, fight

and fast. they could have the smuttiness of the school playground _when she's down at waterloo _she don't wear no yes she do _when she's up at leicester square _she don't wear no underwear; or, once or twice, the rhythm of a cheerleader's chant _knickerknacker, firecracker _sis! boom! bah _alleluia! alleluia _rah! rah! rah_ and lastly, when they had returned to london, and allie was absent at the ceremonial opening of a freezer food mart in hounslow, the last rhyme _violets are blue, roses are red _i've got her right here in my bed _goodbye, sucker. dialling tone. o o o alleluia cone returned to find gibreel gone, and in the vandalized silence of her apartment she determined that this time she would not have him back, no matter in what sorry condition or how wheedlingly he came crawling to

SAPPHIRE TABLE OF SET MAIN

eks to control more and more of how her life is put together. life should not be a blender into which all things are thrown, but a vessel in which care is exercised as soon as people realize that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning

SAPPHIRE TABLET OF SET

eks to control more and more of how her life is put together. life should not be a blender into which all things are thrown, but a vessel in which care is exercised as soon as people realize that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning

SATANGEL

an, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical grimoire have also shown their influence in more recent times. it is told that the magician allan bennet, upon meeting the student aleister crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to s

riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the classical grimoire of tradition may be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might otherwise be described not merely as primitive, but even atavistic. its seemingly anti-christian theological and ceremonial expressions may be sophisticated and obscure, yet in essence it is the same as those ante-christian pagan practices of witchcraft as have condemned the souls of many an assumed illiterate and simple peasant. the evils are entirely and in every sense identical. what must also be understood is the reputation of the books themselves as objects of the arte; consecrated and embued with a spi

f pagan europe, the hindu tantrics, or even the voodoun practitioner of modern new orleans. here follow a selection of well used tried and tested ritual formulae, drawn on the most part of those grimoire spoken of in the introduction, and supplimented by more modern works illustrating the evolution of what might be termed a goetic tradition of black magick. the lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle in preparation for further w

SATANIC BIBLE

ttitude of people toward violence, always saying 'it's god's will" so he quit in disgust after three years of being a crime photographer and returned to playing organ, this time in nightclubs and theaters to earn a living while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other infamous ce

ot in its application, but in its esoteric meanderings. the element of mystery which so heavily enshrouds the practice of the black arts has been fostered, deliberately or out of ignorance, by those who often claim the highest expertise in such matters. if the shortest distance between two points is a straight line, then established occultists would do well as maze-makers. the basic principles of ceremonial magic have been relegated for so long to infinitely classified bits of scholastic mysticism, that the would-be wizard becomes the victim of the very art of misdirection which he, himself, should be employing! an analogy may be drawn of the student of applied psychology who, though knowing all of the answers, cannot make friends. what good is a study of falsehoods, unless everyone believ

ther "white light" concept, without ego gratification and personal power as a goal. it just so happens that some people enjoy wearing hair shirts, and others prefer velvet or silk. what is pleasure to one, is pain to another, and the same applies to "good" and "evil. every practitioner of witchcraft is convinced that he or she is doing the "right" thing. magic falls into two categories, ritual or ceremonial, and non-ritual or manipulative. ritual magic consists of the performance of a formal ceremony, taking place, at least in part, within the confines of an area set aside for such purposes and at a specific time. its main function is to isolate the otherwise dissipated adrenal and other emotionally induced energy, and convert it into a dynamically transmittable force. it is purely an emot

ng as successfull working. the reason for this is that even if the ritual was successful, by accident, what good would it serve if you could not take advantage of your eventual opportunity because of lack of stimulation or desire? it is easy to confuse enchantment for your ulterior motives, with spell-casting to satisfy your sexual desires. enchantment for self-aggrandizement, when accompanied by ceremonial magic, falls into the category of either the compassion or the destruction ritual, or possibly both. if you want or need something so badly you are sad or feel much anguish without it, without causing hurt on another's part, then this would incorporate a compassion ritual to increase your power. if you wish to enchant or entrap a deserving victim for your own purposes, you would employ

SATANIC RITUALS

r to have someone else insult and browbeat them. they attain thereby a rather dubious form of recognition. for the masochistically inclined, encounter groups do provide a source of punishment and recognition. but what of those who have established an identity, those who are winners in the world, and have pride and rational self-interest, yet who possess the desire to express unpopular thoughts? a ceremonial chamber essentially provides a stage for a performer who wishes complete acceptance from his audience. the audience becomes, in fact, part of the show. it has become fashionable in recent years to incorporate the audience into theatrical performances. this started with audience participation, with selected members of the audience called up to the stage to assist a performer in his role

iples-principles (earned through study and experience. life itself demands application of certain principles. if one's wattage (potential) is high, and the proper principles are applied, there is very little that cannot be accomplished. the more readily one can apply the principles needed to effect a proficiency in lesser magic, the greater one's chances of attainment through the use of ritual-or ceremonial-magic. satanic ritual is a blend of gnostic, cabbalistic, hermetic, and masonic elements, incorporating nomenclature and vibratory words of power from virtually every mythos. though the rituals in this book are representative of different nations, it will be easy to perceive a basic undercurrent through the cultural variants. two each of the rites are french and german, their prepondera

eople are bored by any litany, no matter how meaningful or eloquent, so it behooves the magician to select his co-workers with care. those who are perennially bored are usually stupid, insensitive, unimaginative individuals. they are deadwood in any ritual chamber. naturally, there is a reasonable level of possible emotional response which must be understood when selecting a litany to he used for ceremonial purposes. a wizard or cultist of 1800 may have thrilled at his words when speaking of "waiting at the darkness visible, lifting our eyes to that bright morning star, whose rising brings peace and salvation to the faithful and obedient of the human race" now he may say "standing at the gates of hell to summon lucifer, that he might rise and show himself as the harbinger of balance and tr

ntagon, and the frequency of flash should be whatever is most conducive to the celebrant's needed response. in the past, an arc light with a revolving shutter was used, augmented by a continuous image of flames, projected through the principle of the lobsterscope. however, now there are vastly improved electronic flash units insofar as controlled frequencies are concerned. participants wear black ceremonial robes and hoods. the celebrant is bareheaded. when die elektrischen vorspiele was performed in nazi germany (circa 1932-35) by the intellectual element of the budding sicherheitsdienst rfs, the banners and symbols of the time were used as an integral part of the decor. participants were garbed in full dress, whether uniformed or not. topical music was added-usually morgenrot at the begi

s fully charged. 5- celebrant activates neon tubing, leaves console. 6- assistant takes his place at the console, and maintains audible sound at one minute intervals during the celebrant's invocation. 7- celebrant steps into pentagon and delivers invocation, turning counter clockwise very slowly as he speaks. when he completes his invocation, an assistant relieves him of his text and presents the ceremonial sword or dagger. as the celebrant takes the sword in hand, the assistant at the console reactivates the electrostatic generator, combines both audible frequencies in chording, bringing the volume to full intensity, and activates the stroboscopic illumination. 8- celebrant holds sword on high, turning slowly counter clockwise, pausing at each reflective plane, until nine planes have been

o be more effective in freeing the imaginations of his readers, but clearly, he had been influenced by very real sources. whether his sources of inspiration were consciously recognized and admitted or were a remarkable "psychic" absorption, one can only speculate. there is no doubt that lovecraft was aware of rites not quite "nameless" as the allusions in his stories are often identical to actual ceremonial procedures and nomenclature, especially to those practiced and advanced around the turn of the last century. the innsmouths and arkhams of lovecraft have their counterparts in seaside hamlets and forlorn coastal areas all over the world, and one has but to use his senses to spot them: the land's end sector of san francisco; mendocino on the northern california coast; from the hamptons t

iest, and other selected witnesses present by invitation of the initiate, but whose presence is not a prerequisite for the performance of this ceremony. accouterments are all those standard to satanic ritual as described in the satanic bible, plus a receptacle with earth and one with sea water, and a brazier and charcoal, and incense. participants are appareled in the customary manner, i.e. black ceremonial robes and (except for priest) peaked, full-faced hoods, and amulets bearing the symbol of baphomet. the ceremony commences with the initiate barefoot, robed in white, wearing no undergarments. an additional black robe and baphomet amulet will be needed for the initiate later in the ceremony and therefore should be prepared and placed nearby. before formally entering the chamber, partici

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific ritual that draws forth the powers or energies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individua

rained in sinister chant and 'assumes willing sacrifice'(30) the preparation for the rite which takes places over a period of seven days requires all temple members participating to adhere to a black fast. the fast itself demands absolute silence save for the chanting nine time a day at sunset of the diabolus, a satanic version of the christian dies irae chant. further the members must 'wear only ceremonial robes, will abstain from intoxicating drinks and sexual pleasures and eat no meat'(31) the rite may be performed in one of three locations: a sinister temple, a cave, or an isolated hilltop. prior to the actual rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer i

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

iv world religions: almanac research and activity ideas non-muslims in the name of islam. christians have likewise sometimes used violent means to further their religion; during the crusades, for example, christians conducted military campaigns against muslims in an attempt to take control of the so-called holy land, the region of palestine and modern-day israel. and sikhs are required to carry a ceremonial sword at all times, as a reminder to fight against injustice and oppression. jainism, on the other hand, forbids its followers to harm another living creature, even a bug. write a report in which you compare and contrast the views on war and peace in two different religions. biographies: studying the lives of important religious figures can be an excellent way of learning about differen

tivals in mesopotamian religion included the new year s festival and the sacred marriage. the new year s festival was held at the spring equinox, or the start of spring. this festival celebrated the rebirth of the year. in later religious practice, this holiday was associated with the god marduk s main festival, called aktiu. it lasted for eleven days and involved ceremonies of purification and a ceremonial reenactment of the battle between marduk and the forces of chaos. prayers and offerings of food and wine were made to the gods during the first three days. the fourth day was a high point of the festivities. then the enuma elish, the epic of creation, was read or performed as a play for the public. this work celebrates the god marduk. the next day, the people purified themselves, by bat

he was an actual person, the figure of laozi has deeply affected the philosophy and religion of china. chinese believers have made offerings and sacrifices to laozi for two thousand years. world religions: almanac 183 daoism guide to men or women and aid them until they become enlightened and reach the dao. the major ceremonies of this early daoist sect dealt with curing believers of illnesses by ceremonial means. illnesses were thought to be a punishment for bad deeds. believers prayed and made appeals to various heavenly agents to cure them and forgive their sins. the teachings of laozi, as interpreted by the celestial masters, were central to religious daoism. these teachings focused on right action and good works to ensure immunity from disease. in this respect they came close to the c

fights for the poor and infirm, his pictures often portray him as a beggar with a crutch. han xiangzi, another immortal, was a great poet and musician and is portrayed with a jade flute. these images are not very familiar to most westerners, but they are well known to the faithful. worship daoist priests dress in colorful robes and wear rimless black caps. they conduct religious rites, which are ceremonial acts that occur according to particular instructions. such rites include chanting, reciting of various ritual prayers, meditation, discussion of sections of the dao de jing, burning of incense, and issuing prayers to various gods and goddesses. rites often take place in daoist temples, which can be filled with vibrant artwork depicting the various deities and immortals. in asia such tem

the largest gathering of people in history occurred at the kumbh mela in hardiwar in 2004, when 70 million people attended the pilgrimage. everyday living as in many parts of the world, traditional ways in indian/hindu culture have been replaced by more western ways. one example is dress, especially for men. in the twenty-first century most hindu men wear westernstyle clothing, except perhaps on ceremonial occasions. however, the traditional form of dress for hindu men was the veshti, a long cloth, similar to a sarong, that was wound around the waist and stretched to the ankles. the cotton of the traditional veshti was hand spun, the cloth was hand woven, and the veshti itself was unstitched. the color tended to be saffron, the symbolic color of hinduism. in the twenty-first century the v

e development of vodou, however, was that of the various african tribes. these tribal influences led to the development of at least three sects, or subgroups or denominations, of vodou. orthodox vodou reflects the traditions of the dahomean and 280 world religions: almanac indigenous religions nigerian tribes. makaya, another branch, shares many of the beliefs of orthodox vodou but differs in its ceremonial practices. the third denomination reflects the traditions from the kongo tribe. each branch dominates in different regions of the country. these denominations share a number of core beliefs. one is a belief in a single, supreme god, called gran met, meaning great master, or bondye. practitioners of vodou also believe in lesser ancestral spirits called lwa (sometimes spelled loa. these s

lmanac 361 judaism extent, even those who are not otherwise religious. passover, which begins on the fourteenth day of the jewish month of nissan, commemorates the jewish escape from egypt after many years of slavery. the name refers to god passing over the homes of jews when the firstborn sons of egypt were slaughtered, as recorded in exodus, chapter 12. at the center of passover is the seder, a ceremonial dinner held in the home or the community on the first or first and second evenings of passover. one of the most recognizable features of passover and the seder is that jews avoid any breads or grain products that contain leaven, the substance that makes bread rise. this observance commemorates the fact that when the jews fled from egypt, they did not have time to allow their bread to ri

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e art? tush! when did the true workman ever fail to find his tools? thou art again in thine own chamber, the white wall thy canvas, a fragment of charcoal for thy pencil. they suffice, at least, to give outline to the conception that may otherwise vanish with the morrow. the idea that thus excited the imagination of the artist was unquestionably noble and august. it was derived from that egyptian ceremonial which diodorus has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to

SOLOMON

t them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. the ritual of a magic papyrus given by dieterich, p. 169, is very similar to that here prescribed in the testament] 32. and i solomon, having heard this, rebuked him, and said "silence for this present [1, and continue to saw the marbles as i commanded thee" and i solomon praised god, and commanded another demon to present himself to me. and one came bef

TELESMATA AND FLASHING TABLETS

fter the construction and consecration of a flashing tablet, let the adept each morning sit before it and practice clairvoyance, endeavoring to either skry it or travel in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the matter desired. additional information and methods for a full ceremonial talisman consecration can be found in the z-documents. the above method is appropriate, especially for flashing tablets where a certain force is required. in elemental workings, the grade opening is extremely effectite2-4 telesmatic figures by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return o

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

to possess the power to force changes in the real world. it is no accident that in the bible, the last day, endtimes world ruler and his earthly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray

dangling around my neck. imperiously, i surveyed the sea of black-hooded celebrants. it took me a few years to realize that some of them may have been more fascinated with the naked woman sprawled on the altar than with me. the gothic strains of a hammond organ echoed against the black and red walls..i delighted in being the focal point of all this activity. my father, the high priest, raised his ceremonial sword in benediction. i felt a great sense of warmth and respect. how many people can honestly say they have this feeling at any point in their life "i have something they don't" i thought proudly, in keeping with the indulgent philosophy of satanism. since that night i understood what it means to be a satanic witch, a woman who makes full use of her feminine wiles. throughout my life i

in" eventually had him assassinated. rasputin is shown here giving the left-handed path version of the penal sign of the fellow craft degree of freemasons. catholic cardinal (left) stands with greek orthodox prelate on official visit to greece. the illustration from the book, mormonism's temple of doom, by william schnoebelen and james spencer, demonstrates the parallels between the mormon temple ceremonial sign and the sign of a fellow craft mason. 194 codex magica the light of krishnamurti by gabriele blackburn the light of krishnamurti relates the many-faceted mystical and spiritual occurrences of j. krishnamurti as experienced by gabriele blackburn, a spiritual healer and clairvoyant. this is the story of the author's life in relationship to these events, their extraordinary meaning, a

s, 1678. fourteen "silence, slaves, or we'll cut your throat from ear to ear..binding myself under no less penalty than that of having my throat cut across. oath of freemasonry entered apprentice degree (1) but above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath. james 5:12 in every ritual degree of freemasonry and in all the most important ceremonial rituals and initiations of elite orders, the candidate is required to take an oath and is warned of the hideous and grotesque penalty that awaits him if he dares ever to reveal any of the group's innermost secrets.1 for example, in the very first degree oath of freemasonry, the candidate declares..binding myself under no less penalty than that of having my throat cut across, my tongue t

was so determined to keep the true nature of the order under wraps, its founder, weishaupt, ordered that the actual words "illuminati" and "illuminism" never be used in correspondence. instead they were to be replaced by the astrological symbol for the sun; that is, the circle with a dot in the middle.7 burns also gives evidence that the point within an arch-druid from pagan great britain in his ceremonial robes (from wellcome's ancient cymric medicine) scorched by the sun 463 the circle was used by the druids of britain, whose stone temples were circular with a single stone erected in the center. they believed this design conferred magical powers. flower power and magic circles the daisy flower, the marigold, and the sunflower also are indicative of the sun as deity and so, traditionally

THE BOOK OF PLEASURE

ice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth, 0 while ofttimes the ornamentation of imbecility. as a 9 virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive. 0: that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the

ox is not "truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract with

sh to believe- it is of the necessity incompatible with an existing belief and is not realized through the inhibition of the organic belief- the negation of the wish, faith moves no mountains, not till it has removed itself. supposing i wish to be great (is not counting that i am, to have "faith" and believe that i am, does not make me greateven were i to keep up the pretence to the end. it being ceremonial insincerity, the affirmation of my incapacity. i am incapable, because that is the true belief, and organic. to believe differently is but affectation. therefore the imagination or "faith" that i am great, is a superficial belief. the reaction and denial, caused by the troublesome effervescence of the organic incapacity. denial or faith does not change or annihilate it, but is its reinf

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ue 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 magician, contact the oto (or some other order. apply for admission, learn and follow to the letter the teachings of that order. do not go where the path may lead, go instead where there is no path and leave a trail. ralph waldo emerson now if you are seeking a path that is not at one of these two extremes, there is hope. like the witches in the movie, you can learn and practice an ecle

r abilities with a 6-3-6-3 pattern. h when you have mastered the 6-3-6-3 breathing pattern, begin increasing the length of time from five minutes, until you are able to preform this for 30 minutes, without any conscious thought about your breathing. record the results in your work journal. posture, or asana is a principal ability when it comes to preforming rituals. if your goal is the mastery of ceremonial magick, the following information will differ some from postures found in that discipline. h sitting you can do this in a chair, you can do this on the ground, you can do this with your legs crossed, and you can do this in the lotus position. however you wish to do it, the following should always be true: your head needs to be up. your spine needs to be straight. your hands should be op

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e that the great mystery s blessings would be bestowed upon the tribe. wovoka said that the old man had spoken to him as if he were his son and assured him that many miracles would be worked through him. the native people had received their shamanic messiah. a crucial element in shamanism is the ability to rise above the constrictions and restraints of linear time. in his text for american indian ceremonial dances (1972, john collier comments upon the shaman s and the traditional native people s possession of a time sense that is different from the present societal understanding of the passages of minutes, hours, and days. at one time everyone possessed such freedom, collier says, but the mechanized world took it away. if humans could exist, as the native people in their whole lives affirm

ppening supposed to portend good or evil or indicate how someone or something will fare in the future. qur an (koran) the sacred text, or holy book, of islam. for muslims, it is the very word of allah, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570c.e. 632 c.e) by the archangel gabriel. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. tanakh (also known as tanach) from the hebrew tenak, an acronym formed from torah. it is the sacred book of judaism, consisting of the torah the five books of moses, the nevi im the words of the prophets, and the kethuvim the writings. tribulation great affliction, trial, or distress. in christianity, the tribulation refers to the

of any formal satanic group. although ramirez scrawled an inverted pentagram (a symbol traditionally associated with satanic rituals) in the homes of some of his victims and shouted, hail, satan! as he was being arraigned on charges of having murdered 14 people, he was strictly a lone-wolf worshipper of evil. individuals, primarily teenagers and young adults, may for a time dabble in the occult, ceremonial magick, and other freelance rituals and declare themselves as satanists. their numbers are difficult to assess with any degree of accuracy, for they are essentially faddists, generally inspired by a current motion picture or television series that popularizes satanism or witchcraft, and their interest in satanism is shortlived. some of these satanic dabblers may go so far as to sacrific

derived from confessions achieved by torture, as well as from accounts of medieval christians who observed pagan celebrations of the solstices, midsummer, and so forth and who collectively designated the participants as satan-worshippers. however, numerous scholars of witchcraft, sorcery, and satanism generally agree on the following order of service for the observance. the sabbat began with the ceremonial entrance of the participants, led by the high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order

, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the violent. the ceremonial procession and opening prayer completed, the priestess next delivered the ceremonial kiss to the hindquarters of the image. the only real steadfast rule of the sabbat was that there must be an equal number of both sexes. each participant must have a mate. under torture, many witches told their confessors that satan would conjure up demons to take the place of either sex if human company

reader that the ponderous rule books of hypocrisy are no longer needed, it is time to relearn the law of the jungle. the second section, the book of lucifer, explains how the roman god lucifer, the light bearer, the spirit of enlightenment, was made synonymous with evil through christian teachings. the book of belial, the third section, is a basic text on materialistic magic, a book of ritual and ceremonial magic expressed in satanic terms. the fourth section, the book of leviathan, stresses the importance to successful magic of the spoken word. the satanist doctrine celebrates man the animal. it exalts sexual lust above spiritual love, claiming that the latter is but a sham and a cover-up. satanism declares that violence must be met with violence and that to love one s neighbor is a utopi

nomena during demonstrations. with the structure of the order crumbling, di mambro and jouret began preparing for their transition to another world. those who remained faithful to the teachings also began their own transitions. when authorities from chiery, switzerland, investigated a fire in a farmhouse on october 4, 1994, they discovered a secret room containing 22 corpses, many of them wearing ceremonial capes. on october 5, three adjacent houses burning in the village of granges-sur-salvan yielded the bodies of 25 more members of the order. six charred bodies found in morin heights, quebec, a day earlier, were also members. in december 1995, 16 more members were found dead in france, and in march 1997, five killed themselves in quebec. joseph di mambro and luc jouret had convinced at l

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e did not allow himself the company of a woman. he explained his actions to the wassons by saying he feared he would go mad if he consorted with any female. he drank no alcohol for the same period and fasted for 24 hours before the ceremony began. the wassons first became involved in the ritual at nine o clock in the evening when the witch doctor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candles, the witch doctor began the ceremony. by 10:30 p.m, he had eaten 14 pairs of the mushrooms. other facets of the rite included the precise arrangement of the ceremoni

onesia, a guest is presented with betel nut as a gesture of friendliness. on java, the main island of indonesia, hosts of higher social rank pay their inferiors a high compliment if they offer them their halfchewed betel nut. throughout tahiti, the standard formula for hospitality is come and eat with us. among the tribespeople in kenya, visitors to villages are presented with a cup of water as a ceremonial mark of hospitality, and the welcoming salutation is, let us be friends. among all cultures, in ancient or modern times, it has never been good form to refuse the offer of food or drink. around the world, to accept such an offer is considered an act of common politeness, whether one wants it or not. among the nomadic bedouins of the desert, it has always been considered a serious breach

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 216 superstitions, strange customs, taboos, and urban legends among the romans there was usually a place of honor at the dining table. the highest in rank sat at the head, the next in rank at the upper end, and the third highest in social position sat at the lower end. all guests washed their hands at the table before eating, a ceremonial washing that began with the highest in rank and ended with the lowest. wealthy romans rarely invited guests to their homes for the midday meal, but they frequently had visitors over in the evening for the most important meal of the day, consisting of from three to seven courses. the host and hostess gave each guest an exact list of the courses and all the individual dishes of the feast

al coffins, as they are known today, probably originated in ancient egypt where the people believed that the body of the deceased must be kept safe until a future time of resurrection. the egyptian word for coffin is from kas, which means to bury. another form of the word became kast, indicating the receptacle into which the body is placed, the coffin. in the hindu faith, the deceased are given a ceremonial washing; then the body is wrapped in a burial cloth and placed in a coffin. if at all possible, within one day of death, the coffin is to be carried to a place of cremation by six male relatives. the coffin is placed on a stack of wood and covered with flowers. melted butter is poured over the coffin to help it to burn, and the eldest son or nearest male relative of the deceased lights

other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. a 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 glossary 311 g l o s s a r y day of rest from work and for religious worship. in christianity, sunday is the observed day of worship while saturday is observed in judaism and some ch

powers normally attributed to a deity and/or existing on a higher spiritual level or plane than common mortals yet not completely divine. shaman a religious or spiritual leader, usually possessing special powers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. shapeshifter a supposed fictional being, spirit or something that is able to change its appearance or shape. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning somebody who speaks the truth. someone w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ictim would be chosen, the date and time of the killing agreed upon, and the executioner, known as the bati yeli, would be selected. the bati yeli wore the ritual leopard mask and a leopard skin robe. it was preferable that the sacrifice be performed at one of the leopard cult fs jungle shrines, but if circumstances demanded a more immediate shedding of blood, the rite could be conducted with the ceremonial twopronged steel claw anywhere at all. the first really serious outbreak of leopardcult murders in sierra leone and nigeria occurred shortly after world war i (1914.18. at that time, it was believed the cult was suppressed by the region fs white administrators because many of its members were captured and executed. however, in actual fact, the leopard men simply went underground, contin

angels can be called upon to assist humans in various ways. it is these archangels, then, that the magi evoke in their ceremonies. accompanying the concept of the planetary spirits, or archangels, was something the egyptians called ghekau h or word of power. the word of power, when spoken, released a vibration capable of evoking spirits. the most powerful hekau for calling up a specific spirit in ceremonial magic is that spirit fs name. gto name is to define, h cried count cagliostro, a famous occultist of the eighteenth century. and, to the magi of the middle ages, to know the name of a spirit was 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 58 magic and sorcery be able to command its presence, thereby making them true miracle workers. m del

uring his initiation, but he feared that because so many of the traditional witches were growing very old, new members had to be encouraged to keep the craft alive. he announced his intentions to publish more books about wicca and to become an outspoken spokesperson for witchcraft. from that time on, gardner began to develop his own tradition that might be described as a combination of ritual and ceremonial magick, french mediterranean witchcraft, and the incorporation of the concepts and ideas of such fellow witches as doreen valiente. gardner became the major spokesperson for contemporary witchcraft and the pagan community, and in 1960 he was invited as such to a reception at buckingham palace. he died on february 13, 1964, on the s.s. scottish prince while returning from a trip abroad

at is, by personal beings acting on impulses and motives. h from the first concept arose the earliest rites of primitive religion consisting of sympathetic magic, which is based on the belief that something that resembles something else is able to become or attract that which it resembles, or a given cause always produces a certain effect. an example of such rites is the shaman fs lighting of the ceremonial fire each morning to ensure the sun fs rising. if the shaman lights his fire each morning, then the god who lights the great fire in the heavens must see and follow suit. by a similar process stone age humans sought to ensure the success of the hunt. in witchcraft from the inside (1997, raymond buckland writes: one man would represent the god and supervise the magick. as a god of huntin

ain, the same lack of concern regarding the practice of the old religion and the folk customs of the herbalists and strega (witches) was also the prevailing attitude in italy, another nation in which the roman t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 107 grimoires are books of ceremonies, rituals, and spells that are to be used in ceremonial magic composed in europe from the fifteenth to the sixteenth centuries. the texts provide rules regarding symbols, chants, and spells, and describe how to utilize them to perform effective magical effects. the most famous of all grimoires is the key of solomon, allegedly prepared by the king himself. in the first century c.e. the historian josephus (c. 37.c. 100) refers to a book of inc

ons which existed before christianity, especially those with a reverence for nature over the worship of a divine or supreme being. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. shape-shifter a supposed fictional being, spirit or something that is capable of changing its appearance or form. wizard a variant of the fifteenth century word wisard, meaning gwise. h someone who professes to have magical powers as a magician or sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. t h e g a l e

deeper ahmed, rollo. the black art. london: arrow books, 1966. 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 144 prophecy and divination de grivy, emile grillot. a pictorial anthology of witchcraft, magic& alchemy. new hyde park, n.y: university books, 1960. levi, eliphas. transcendental magic. london: rider& co, 1958. waite, arthur edward. the book of ceremonial magic. new hyde park, n.y: university books, 1960. numerology according to numerologists, each number possesses a certain power that exists in the occult connection between the relations of things and the principles in nature which they express. all that humans are capable of experiencing can be reduced to the digits one through nine. these single numbers are derived from the simplifica

THE GOD OF THE WITCHES

ere are two other links between egypt and the dancing god of ari350ge. on a slate palette, which is dated tothe period just before the beginning of egyptian history, there is represented a man with the head and tail of ajackal;[3] as in the ari350ge example the body, hands and feet are human; he plays on a flute, and like thepalaeolithic god he is in the midst of animals. the other link is in the ceremonial dress of the pharaoh, whoon great occasions wore a bull's tail attached to his girdle. the sed-heb or tail-festival, when the king wasinvested with the tail, was one of the most important of the royal ceremonies. a sacred dance, performed bythe pharaoh wearing the bull's tail, is often represented as taking place in a temple before min, the god ofhuman generation. the worship of horned

vining animals; and margaret nin-gilbert, of thurso, as late as 1719,divined by a black horse, a black cloud or a black hen.[51]her divining familiar was indicated to the witch by the devil when she became a member of the coven, andshe was instructed in the method of divining by that special animal. she could also have an animal of her ownfor private divination; these had to be named by a special ceremonial in which several members of the coventook part. the guide to grand jurymen informs its readers that "to these their spirits they give names, andthey meet together to christen them. the lancashire witches met at malkin tower on good friday,[52]"first was the naming of the spirit, which alizon device, now prisoner at lancaster, had, but did not namehim, because shee was not there. the fre

perhaps worth remarking that when in theseventeenth century, the time for the sacrifice had come the god is always said to be in the form of a largegoat or in his "grand array, which means that in the original rite it was the sacrifice of the horned godhimself.in the primitive forms of the sacrifice elsewhere than in europe the worshippers ate the dead body of the god,or at least some part of it. ceremonial cannibalism is found in many parts of the world, and in all cases it isdue to the desire to obtain the qualities of the dead person, his courage, his wisdom, and so on. when a divinevictim was eaten and the holy flesh thus received into the system, the worshipper became one with the deity.in ancient egypt, as in other places, it was more common to eat the animal substitute or a figure o

rt a fair man and a hende[*1] i trow full well he would choose thee[*1 hende= comely.]and in the ballad of young tamlane[17] the hero is a fairy knight who loves a human lady and asks her tosave him:then would i never tire, janet, in elvish land to dwell; but aye at every seven years they pay the teind[*1] to hell, and i am sae fat and fu' o' flesh i fear 'twill be myself.in view of the fact that ceremonial cannibalism was practised, young tamlane's physical condition has asinister significance.in a cumberland tale[18] it is said that "every seven years the elves and fairies pay kane[*2] or make anoffering of one of their children to the grand enemy of salvation, and they are permitted to purloin one of thechildren of men to present to the fiend; a more acceptable offering, i'll warrant, t

was obviously a religious the god of the witcheschapter v. religious and magical ceremonies52ceremony, and when the cult was in its prime and the witches were the priesthood the sacred liquid was usedfor blessing the crops as holy water is now. as with so many of the witch-ceremonies the original meaningwas lost, the new religion adopted the old rites with slight changes and the older form of the ceremonial fellinto disrepute and was sternly forbidden by the church. the cauldron was not for magical rites only, it alsoserved the homely purpose of cooking the food at the sabbaths "there was a great cauldron on the fire towhich everyone went and took out meat" said the french witches to boguet.[25] nothing suggests morestrongly the primitiveness of the rites and of the people who practised th

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of alei

THE MARTINIST OPERATIVE GENERAL RITUAL

nd recommend the adoption of this general ritual by all martinists of both sexes, provided they satisfy their conscience as to their ability to conform to it. the aim of this general ritual is to permit martinists of all initiatic degrees, dispersed throughout the world, to unite their efforts by working together, at certain monthly periods, on their common work; the universal reintegration. this ceremonial, of necessity, combines the two traditional paths of martinism: the operative way and the way of heart, so that all martinists may participate in its working regardless of their particular lineage. it may be recalled that while the direct disciples of louis-claude de saint-martin have practised exclusively the method of action through prayer from the nineteenth century, the emulators of

ave any sexual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it is necessary to close it for at

THE MIDDLE PILLAR

00 boulogne-billancoowthis new edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden

atory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy

interest in magic never waned as can be seen by such books as the art and meaning of magic (1964; twelve steps to spiritual enlightenment (1969; a practical guide to geomantic divination (1972; how to make and use talismans (1972; and foundations of practical magic (1979. regardie retired from his practice in 1981 and moved to sedona, arizona, where he continued to write. his later books included ceremonial magic (1980; the lazy man's guide to relaxation (1983; and the complete golden dawn system of magic (1984. he continued to give advice on health and magical matters until the end of his life. we came to know regardie through grady mcmurtq former caliph of the oto. we had established our own independent golden dawn temple in columbus, georgia, in 1977 and were in the process of building

such as charging talismans and healing (healing oneself or healing others. he firmly advocated that the middle pillar exercise was an excellent and multifaceted tool that could be easily accessed and employed by any and all for the purpose of self-development and self-healing. regardie must be credited for the popularity that the middle pillar exercise and its numerous variants have enjoyed among ceremonial magicians, mystics, and new agers for the past several decades. regardie also brought the disciplines of analytical psychology and magic together as a holistic mechanism for human development. as an author, regardie's style of writing was refreshing, inspiring, comprehensible, and non-elitist. now, nearly sixty years since the middle pillar was first published, it remains a fine introdu

ition every techruque of magic is intended in various ways to widen the field of vision of the conscious ego to the deeper, more spiritual aspects of the divine nature-which, in reality, is his true or higher self. of the numerous techruques available in the vast armamentarium of magic for this purpose, the most vital and essential ones are summed up in the simple exercises outlined in this book. ceremonial magic enables man to become an engine capable of harnessing and directing the enormous power that lies within. a multitude of basic principles are utilized to ths end. adoration, which is essential to attaining a sense of unity with godhead, concentration, development of will and the use of it to accomplish a given purpose, achievement of self-awareness, and the ability to breathe prope

mbolize some aspect of these phenomena. they represent light and darkness, heat and cold. in man, they stand for love and hate, joy and pain, mind and emotion, life and death, sleep ing and waking. every pair of opposites conceivable to the human mind find their representation in the implication of these two pillars. now one of the most important ideas communicated to the student of magic, in his ceremonial initiation when he is led from one station to another, is that an extreme leaning either to one or the other of the opposites is a very dangerous t h g. it is unwise to swing to opposite poles of life's pendulum "unbalanced power is the ebbing away of life. unbalanced mercy is but weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind' were we

obliged to live the ordinary life of the twentieth century man or woman. the preliminary techniques we may consider under several headings, viz: 1. the qabalistic cross. 2. the lesser banishing ritual of the pentagram. 3. the formulation of the middle pillar and the tree of life in the sphere of sensation.25 4. the methods of circumarnbulation,26 and the vibratory formula of the middle pillar. 5. ceremonial magic. the tree of life 41 for the moment, i shall content myself with presenting a bird'seye view of each so that a picture of the entire scheme may be envisaged. the first method describes a formulation upon the body of a geometrical figure the effect of which is designed to call into operation the deepest levels of the unconscious. if i say at the outset that every technique of magic

THE NECRONOMICON SIMON VERSION

es and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the law. the mythos and the magick we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are abl

tation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these 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

e 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 (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researc

grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential perso

cy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably n

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

and this faculty becomes active during the ecstatic state, under the illumination of which mental representations become more stripped of empirical conditions, and in an inverse proportion to which, as the mind withdraws into itself the consciousness is wiped out. cits unextended source, became the magic utterance that makes me, dissolving self into the starless sea *rosa mundi, vol, iii, p. 52. ceremonial magic we have already pointed out some of the reasons which rendered the illumination of the west so much more poetic in nature than that attained by the east. we will now show the chief means which were employed by the adepts of the west in gaining this end. though, as it would be only natural to expect, the christian church strongly repudiated the idea of connection between her ceremo

l, and kisses upon kisses! h c glet the sparks fly upward, and the embers glow! we will back to our old gods again. h *the bride of corinth, goethe. there is an idol in my house by whom the sandal always steams. alone, i make a black carouse with her to dominate my dreams. with skulls and knives she keeps control (o mother kali) of my soul *gargoyles, vol. iii, p. 97. crowley fs interpretation of ceremonial magic, the getting back to the old gods, so to say, is lucidly described, under the terms of a rational system, in his introduction to the ggoetia h of king solomon. it is as follows: i am not concerned to deny the objective reality of all gmagical h phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow herbert spencer, t

or the ordinary universe, that all senseimpressions are dependent on changes in the brain, we must include illusions, which are after all sense-impressions as much as grealities h are in the class of gphenomena dependent on brain changes. h magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of greal h phenomena called the operations of ceremonial magic. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can and will. the spirits of the goetia are portions of the human brain.*1. their seals therefore represent (mr. spencer fs projected cube) methods of stimulating or regulating those particular spots (through the eye. the nam

ries out the philosophy of fichte, but also that of paracelsus when he said, there is gnothing in heaven or earth which does not exist in man. h in fact this gone pointedness h is the crowning glory of crowleyanity. in the east it is arrived at by meditation, gthe absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual h* in the west by ceremonial magic *berashith, vol. ii, p. 242. now true magical ceremonial is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly

THE WITCH CULT OF ZOS VEL THANATOS

iliars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thing true here is the lie which becomes the flesh of his self-love. the ascension of the ego from ecstasy to ecstasy when the mind of akoman (daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love

THE SECRET RITUALS OF THE OTO

were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious figure who may have been portuguese by nationality. it has been suggested that de pasqually was of jewish origin, but there is no hard evidence of this and it is clear that, nominally at least, he was a catholic, for there is a surviving record of his son s baptism. nevertheless, he had undoubtedly been

priest, master priest, grand architect and grand elect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by

mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland, iona and all the britains within the sanctuary of the gnosis conferred upon him.19 while crowley was impressed with the magical teachings he received from reuss he found the o.t.o. s techniques far simpler than the long-winded ceremonial methods of the golden dawn reuss seems to have been equally impressed by crowley and, indeed, to have been converted to crowleyanity, the new religion of thelema. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (2 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. the nature of thelemite religion and the story of how it came into ex

venus, and luna; and with no notable contrary dispositions; or so far as may be possible. ii take now a man suitable; if convenient, thyself or some other brother initiate of the gnosis; and so far as may be, let his horoscope also harmonize with the nature of the work. iii let the man and woman copulate continuously (but especially at times astrologically favourable to thy working) and that in a ceremonial manner in a prepared temple, whose particular arrangement and decoration is also suitable to thy work. and let them will ardently and constantly the success of thy work denying all other desires. thus proceed until impregnation results. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (3 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o

TRUE HISTORY OF WITCHCRAFT

f modern wicca? it must, of course, be observed as an aside that in a sense witchcraft or "wisecraft" has, indeed, been with us from the dawn of time, not as a coherent religion or set of practices and beliefs, but as the folk magic and medicine that stretches back to early, possibly paleolithic tribal shamans on to modern china's socalled "barefoot doctors. in another sense, we can also say that ceremonial magick, as i have previously noted, has had a place in history for a very long time, and both these ancient systems of belief and practice have intermingled in the lore of modern wicca, as apologists are quick to claim. but, to an extent, this misses the point and skirts an essential question anyone has the right to ask about modern wicca- namely, did wicca exist as a coherent creed, a

ave been reviled as lecherous "dirty old men- crowley, as a seducer of women and a homosexual, a drug addict and `satanist' rolled together. gardner was, they would have it, a voyeur, exhibitionist and a true history of witchcraft get any book for free on: www.abika.com 10 bondage freak with a `penchant for ritual' to borrow a line from the story of o. both were, in reality, spiritual libertines, ceremonial magicians who did not shy away from the awesome force of human sexuality and its potential for spiritual transformation as well as physical gratification. i will not say with finality at this point whether wicca is an outright invention of these two divine con-men. if so, more power to them, and to those who truly follow in their path. i do know that, around 1945, crowley chartered gard

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

an linen,1 seems to infer, that personal as well as spiritual matters were thought worthy of attention. to those who administer the sacrament in the modern way, it may appear of little consequence whether the women received it in clean linen or not; but to the good bishop, who was to administer the holy kiss, it certainly was of some importance. the holy kiss was not only applied as a part of the ceremonial of the eucharist, but also of prayer, at the conclusion of which they welcomed each other with this natural sign of love and benevolence.2 it was upon these occasions that they worked themselves up to those fits of rapture and enthusiasm, which made them eagerly rush upon destruction in the fury of their zeal to obtain the crown of martyrdom.3 enthusiasm on one subject naturally produce

TYSON DONALD NEW MILLENNIUM MAGIC

most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and set

TYSON DONALD SOUL FLIGHT

ides the mundane universe from the heightened, special place conducive to the purpose for which the ritual is worked. use of ritual often misunderstood spiritualists had little understanding of the use of ritual, either for transformation or for personal security. they conducted their astral experiments and dances in a casual way, disdaining what they conceived to be the outmoded trappings of the ceremonial occultism of the middle ages. they did not bother with a circle of protection, or with the use of symbols to act as gateways, or with names of power designed to command various types of spiritual beings, such as were used by members of the golden dawn. this indifference is encountered quite often in modern times. channelers in general express contempt for ritual because they believe tha

the cia adopted the practice of going to their "safe place" on the astral level in their extended experiments, as a staging zone from which to depart on their assignments. this "safe place" was nothing other than a ritual space created on the astral level. the formation of a ritual chamber or temple on the astral level that corresponds with the physical ritual space is universal in modern western ceremonial magic. since the cia operatives had no clear idea of what they were doingthey probably believed they were the first to have invented the technique-their physical ritual space gave poor support to their astral space. ideally, the physical chamber or place in which the ritual is enacted should have some correspondence with the astral chamber or place that is created and sustained in the i

. the crow and raven are lunar birds primarily due to their color, which matches the darkness of night. the owl is a night bird that hunts in the darkness and has uncommonly keen night vision, so its feathers perfectly represent the desired conscious awareness during dreams. the feather is the preeminent symbol of soul flight, which is why it was favored by shamans the world over as part of their ceremonial costume. crystals and crystal gazing natural rock crystal (silicon dioxide) has been used since prehistoric times to induce astral visions and astral projection. pieces of rock crystal have been discovered in caves amid the burial remains of shamans. crystals were employed in greek and roman times for scrying. the crystals grow to a large size and can be polished into spheres or ovoid s

carry you directly to your destination without the necessity to use the intermediary astral constructions of the chamber, corridor, and elevator. needless to say, once you arise in your astral body, you are already on the base level of the astral world. it is helpful to imagine a vortex forming in the center of the mirror just before you step into it, a sort of whirlpool of silvery-gray light. in ceremonial magic, the symbol of the vortex, in the form of the two-dimensional spiral or three-dimensional cone, is employed to open gateways. the technical reason for this is that the vortex expands the point, which is the only entrance or exit from the circle. to fall into the mirror in your astral body, visualize a clockwise inward swirl which will draw you in toward its center. to seal an open

these were some of the techniques used by members of that occult order. however, it is not necessary to adopt golden dawn techniques in order to imitate its practice of using tarot trumps as astral doorways, or astral keys. concerning the golden dawn method of scrying in the spirit vision and pathworking, gareth knight observed "it was their practice, for example, to visualize themselves in full ceremonial robes and accoutrements and to have a complex system of checking whether a symbol or scene arising in consciousness was genuine or not by projecting upon it an appropriate hebrew letter of a planetary sign to see if it dissolved the picture. such techniques can be useful but are really unnecessary given faith and pure intenti n' there are two ways the astral worlds of the tarot trumps c

s the oracle on the peak of the mountain, who when approached will speak from a shining cloud on questions of personal relationships and marriage. vii the chariot hebrew letter: cheth (fence) correspondence: cancer path: eighteenth before the fortification wall of a town, a young man stands in a podium that resembles a chariot of war beneath a sheltering blue canopy decorated with stars. he wears ceremonial armor and a crown. it appears that he is just about to begin to address a multitude gathered in front of him, or has just completed his speech. it is evident that the chariot is not riding into battle by the strange creatures who are harnessed to it-they lounge indolently on the grass. beyond the limits of the card is a green meadow that has been prepared for a medieval knight's joustin

beyond the limits of the card is a green meadow that has been prepared for a medieval knight's jousting tournament. young noblemen sit their armored and decorated horses, while their squires hurry about preparing their weapons. the leaders of the town sit to watch the display in a grandstand of wood erected for the purpose. the ruling intelligences of this trump are the sphinxes harnessed to the ceremonial chariot. when you ask a question of them, the answer, if it is favorable, is delivered from the mouth of the white sphinx. but if it predicts ill fortune, the black sphinx will utter it. viii strength hebrew letter: teth (snake) correspondence: leo path: nineteenth a graceful woman in a long white gown, with a garland of roses in her hair, gently closes the gaping jaws of a male lion wi

TYSON DONALD THE MAGICAL WORKBOOK

in your own life. preface yoga of the west in the first chapter of her book the mystical qabalah, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and others mainly mental in their approach. for example, hatha yoga employs physical postures of the body. bakti yoga involves the exercise of love and devotion. mantra yoga relies on

omplex astral forms both inside and outside the body. controlled breathing exercises are prominent since mastery of the breath is essential for controlling the subtle forces of the mind and body, particularly the fiery energy of kundalini. also vital to success is the skilled vibration of words of power, both inwardly and outwardly, a technique that is often mentioned but seldom taught in detail. ceremonial magic truly is the yoga of the west. it has not been accorded the importance it deserves because its virtue as a serious discipline of self-transformation has remained overshadowed by the flash and glamour of its outward show, and by the false expectations and erroneous beliefs of cynics who reject it without even trying to understand it. it is only a matter of time before it is recogni

in the golden dawn, all movement around the circle was done in a sunwise or clockwise direction when forming the circle, or working within it. sunwise means in imitation of the movement of the sun across the sky. we move around the magic circle in the same way the shadow of a sundial moves around the dial, following the sun. not all groups project the magic circle sunwise. some wiccan covens and ceremonial lodges project the circle by moving counterclockwise or widdershins, and if they absorb the circle, do so by moving clockwise. there is a strong rationale for this practice. since occult energy is projected from the right side of the body, and absorbed through the left, a more natural posture results when the great circle is projected through the right hand while walking around it count

ade out on the air after ritual work, it becomes more difficult to hold a clear awareness of its presence and power throughout the course of the ritual. as mentioned in the commentary to the previous exercise, the ritual circle is only as real as you believe it to be in your own mind. when you simply step through it and forget about it at the end of rituals, you inevitably weaken its efficacy. in ceremonial magic, the circle is often projected using a tool such as the athame (a dagger used by witches for many functions) or the magic wand. during the evocation of demons or other potentially dangerous spirits, a ritual sword may be used to draw the circle upon the air. beginners should practice projecting the circle with the right index finger. this technique is frequently used by experience

ed upon the air, the pentagram can be projected away from you to any distance-it is unnecessary for you to physically touch 148 moving exercises the surface on which you project the figure, or even to be near it. the pentagram can also be mentally enlarged or reduced in size as needed. in this exercise i have described the golden dawn method for drawing the pentagrams because it is a system every ceremonial magician should know, even if it is never used. its faults are complexity and duplication. it is not obvious to students at first impression why two pentagrams are required to invoke spirit, and two to banish spirit, but only one to invoke and one to banish each of the lower four elements. nor is it immediately apparent why the pentagrams to invoke or banish different elements are not f

forces, not drive them away. the beginner seldom needs to worry about too much contact with spirits, but often is vexed by a complete lack of contact. regular practice of the lesser pentagram ritual is the best way to activate occult perceptions and latent abilities in magic. this deceptively simple ritual has no equal. it is the single most valuable thing you can do when seeking to learn western ceremonial magic. ritual of the rose cross f ind an empty room or open floor where you can move around freely. it is best if the practice area is square or roughly square. procure a stick of rose incense and light it. place a holder for the incense stick in the southeast corner. stand in the southeast corner of the place of practice facing southeast, with the burning incense stick at your side in

lden dawn, and as i have indicated earlier, may be applied to hebrew words as well. however, it is not how enochian words were intended by the enochian angels to be pronounced. i have made the vibration of all four words consist of three sounds each, which works very well for this ritual. the technique of vibrating the individual letters of these enochian words is used in exercise 39. in his book ceremonial magic, israel regardie provided the following ritual pronunciations for these four enochian words "ex-ar-pay, heh-coh-mah, en-ah-entah, bay-ee-toh-em" since regardie studied under crowley, who was a member of the original golden dawn, and was himself a member of an offshoot branch of the golden dawn, this may be the original order pronunciation. feel free to use this styling when you vi

TYSON DONALD THE POWER OF THE WORD

beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined i

china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used in much the same way as the pentagram is employed in ceremonial magic for invoking and banishing the four elements. this technique will prove of immense value to occultists, both in their ritual work and as a mnemonic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which

eys and the key of the thirty aethers, with an accompanying analysis of the symbolism in the keys. this study shows the angels of the keys to possess the same apocalyptic nature as those described by st. john the divine in his biblical book of revelation. i have put forward the theory, which will undoubtedly arouse controversy, that the watchtowers and enochian keys are parts of a great ritual of ceremonial magic designed to trigger the chaotic final destruction of our universe. in my opinion it was the desire, perhaps the necessity, of the enochian angels that this destruction of the world be initiated by humanity itself through the instrument of the forty-eight keys, which open the protective guardian gates of the four watchtowers and allow the entry into our time-space of the forces of

into the subconscious and, if used with malicious intent, can impress permanent scars into the mind of an individual. the child whose father or mother continually cries "stupid" in a deep, forceful voice has little chance of ever growing into a fully functional human being. when such hurtful commands are delivered with the commanding voice, their effect is multiplied tenfold. vii t he rebirth of ceremonial magic that occurred in europe during the renaissance was in no small measure driven by the amalgamation of the kabbalah of the jews with the classical occultism of greece and rome. central to this european hybrid was the tenet that a new name of power had been revealed by god that would supplant the ancient supremacy of tetragrammaton. this new name expressed the essential being of god

f the glyph, it is necessary to examine it here because it bears directly on the structure and symbolism of tetragrammaton, particularly as the name relates to the symbolism of the planets. there can be no doubt that dee was a christian kabbalist. he was familiar with all the major magical texts of the renaissance, including the occult philosophy of cornelius agrippa. he was skilled in the art of ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbalah-indeed, in theorem xxiii of the monad, he specifically names a technique for substituting hebrew letters based upon systems of permutation of the hebrew alphabet "tziruph or themura" since dee was both a skilled kabbalist and a devoted christian, it is virtually certain that he knew and embraced the do

UNLEASHING THE BEAST

ng hindu philosophy to the west- had a singular disdain for tantra, particular in its left-hand forms.lxxix even many western occultists such as madame blavatsky (1831-1891- who had a great admiration for indian philosophy and eventually re-located the theosophical society to south india- identified tantra with black magic of the most foul and depraved variety"[t]he tantras..are the embodiment of ceremonial black magic of the darkest dye.[t]hose kabbalists who dabble in the ceremonial magic described..by eliphas levi are as full blown tantrikas as those of bengal."lxxx it seems probable that crowley was influenced by these views of tantra, which were widely circulated in both india and england from the late 19th century onward. however, sutin goes on to argue that crowley's attitudes towar

secrets of the kaula circle, which describes a mysterious englishman calling himself by the number 666, who engages in the most esoteric tantric rites: i met a european who..called himself by a number. in the beginning he was extremely handsome, afterwards he grew gross..he had many women at his disposal. he learnt many magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley had intimate knowledge of and experience in tantric practice.lxxxiii however, given the fact that sharpe's novel was published at a time when crowley's reputation as a pervert, black magician and drug fiend was quite widespread, it seems equally (if not more) likel

WAITE ASPECTS OF MASONIC SYMBOLISM

ing to an untoward event, and although the time and circumstances of its recovery have been calculated in certain texts of the kabalah, there has been something wrong with the methods. the keepers of the tradition died with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is continued by us in virtue of a ceremonial formula but cannot be said to mean anything for those who undertake and pursue it. it was lost owing to the unworthiness of israel, and the destruction of the first temple was one consequence thereof. by the waters of babylon, in their exile, the jews are said to have remembered zion, but the word did not come back into their hearts; and when divine providence inspired cyrus to bring ab

WESTERN MANDALAS OF TRANSFORMATION SR AL

tters (which means the numerical equivalent would no longer be the same as the number of the kamea. many of the problems of the sigils given in agrippa's original designs stem from exchanging or combining the aleph and the yod, a fairly common cryptographic device used at the time. agrippa was concerned with the magician's responsibility to conceal his magical experiments, especially in regard to ceremonial magic. it makes sense to believe that he would not publish all the occult secrets of the period, when codes of secrecy were so strict; rather, he would only provide hints concealed in his glyphs and magical incantations. in his excellent (but for the most part, non-qabalistic) book practical sigil magic, frater u. d. comments that agrippa made obvious mistakes to prevent any possible ab

. we are including alternate kameas of venus in figures 9-g and 9-h, if the student is interested in tracing their seals, figure 9-g produces an interesting but asymmetrical seal that conceals a five-pointed star enclosed within the heart of the design, which, in qabalah is the symbol for mars, showing again their playful complementarity. i discovered quite by accident a design in waite's book of ceremonial magic (p. 204) called "the seal of astaroth" which looks remarkably like this seal (see figure 9-i. in fact, astaroth, also called astarte and ashtoreth by the ancient hebrews, was the same as the goddess ishtar, the morning star, or venus. she represented the spirit of sexuality and fertility. figure 9-f: agrippa's kamea figure 9-g: alternate kamea the keywords for seven are equilibriu

WICCA EIGHT SABBATS OF WITCHCRAFT

indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the old religion. lammastide was also the traditional time of year for craft festivals. the medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and performing strange, ceremonial plays and dances for the entranced onlookers. the atmosphere must have been quite similar to our modern-day renaissance festivals, such as the one celebrated in near-by bonner springs, kansas, each fall. a ceremonial highlight of such festivals was the 'catherine wheel. although the roman church moved st. catherine's feast day all around the calender with bewildering frequency, it's mos

WICCA WITCHCRAFT TODAY

be very old because they have been copied into modern language from grandfathers and grandmothers; but they do go back at least a hundred and fifty years. if they had been invented, then they would have been written in a sentimental form, whereas these are direct and to the point. prior to 1800, when we know the cult was working, there was a certain interest in occult matters, but this was in the ceremonial type of magic, or the hell fire club type, and these meant evoking the devil. it is possible that someone may have started a new religion, but i think there must have been something already on which to graft it. i think it most curious that such a tradition should have come down from such early times. i have given my reasons for thinking that it must go back at least as far as the days

an fortune-telling type may have done anything. witches are constantly accused of raising storms. my informants simply do not know how to, and, by the system of magic they use, i do not see how they could, except of course by asking their gods. in other words 'by prayer. they know vaguely that pouring water, especially over a naked virgin, is said to produce rain, but they have no special rite or ceremonial to that effect, or if they had, it has not been preserved. in both the first and second world wars there were stories that the germans could and did work the weather to their own advantage, and witches wondered if this was true, and if so, how it was done. undoubtedly in the old days part of the witches' job was to work the weather, but this seems to have been done on witch-doctor lines

in use for many years for testing eggs. i believe that dowsers are often used by the police to trace the bodies of missing people. i simply think that this is the force that witches use when they speak of raising power or magic. and the great art of using this power would seem to be to believe firmly that you can do it and to have the fierce determination to make it work. now the witch rites and ceremonial are of a nature to fix your mind on the object of the work. personally, i also believe that they have a great effect in loosening inhibitions and putting you into a favourable state of mind. i think, indeed, that there is something even more than this to be obtained from these methods, but of course that all depends on what you wish to achieve. witches were taught that magic was contagi

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

n of its ultimate restoration in eternity. 15 the entelechy of messianic teleology revolves around hope in the future and faith in the past, but the hub, as it were, that makes possible the spinning of the rim, is belief in an eternal present the moment always a semblance of the moment it will never have been in which the divine-human drama is continuously and divergently enacted through israel s ceremonial practices and obedience to the covenantal law.16 interestingly, the ideal set forth by voegelin corresponds to what he elsewhere depicts in terms of plato s idea of metaxy, the in-between, which is neither time nor eternity but the erotic tension of lingering betwixt the poles of temporal becoming and eternal being.17 in this state, which voegelin identifies as the philosophical experie

etuity of time in its primordial permutation. holiness itself is intricately connected to the covenantal incision in the fabric of time, undoing the threads of expectation and retention by seizing the moment of what comes to be in having been. the raison d tre of the people of israel is to emulate and thereby be conjoined to god, a divine status that guarantees an intrinsic connection between the ceremonial conduct (hanhagah) of the jews below and the supernal providence (ha-hanhagah ha-elyonah) determined by the emanations above. temporal changes are thus related to the variations of the emanations (shinnuyei ha-sefirot) revealed by torah, which, in the mind of kabbalists, is indistinguishable from the divine essence encoded in the twenty-two letters of the hebrew alphabet comprised in th

om gnosticism, for the kabbalists embrace of rabbinic ritual enabled them to a rm both the teleological indeterminacy of history and the narratological redundancy of myth. 17. voegelin, anamnesis, p. 325. notes to page 57 207 18. ibid, p. 329 (emphasis in original. 19. ricoeur, history, takes issue with the view that the biblical conception of time is exclusively linear, noting that festivals and ceremonial rites partake of a cyclical notion of time. see also barr, biblical words; finegan, handbook, pp. 6 138; robbins, time-telling, pp. 71 88. on the cyclical dimension of biblical time, connected especially to the theme of retribution, see trompf, idea of historical recurrence, pp. 116 178. the rabbinic propensity to divest time of its linearity has been noted by several scholars. see yeru

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

mael) paths of self-deification. mastery over ones environment through lesser black magick and sorcery. the sorcerous path is one of obstacles and tests, strengthening the self and exploring the very essence of what we are. this sigil also represents the fall and obtaining the knowledge of the serpent. this is workable through developing ones own specific system of sorcery the alphabet of desire. ceremonial and solitary magick should be explored through the individual, from whence they become magick themselves, being that change and ones willed desire shall become flesh. one will begin the practical avenues of lesser black magick such as concepts as command to look, wherein ones own design of environments through visuals, music or writing causes willed change according to the individuals w

WORKING CEPHALOEDIUM VERSION 1

ti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep haloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnes sed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ig norance. id est: make careful arrangements& ask for further enlightenment. h ow should we obtain further enlightenment? lii- earth of earth "when one's resting is

WORKING CEPHALOEDIUM VERSION 2

ahuti most solemnly swear to devote ourselves to the establishment of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cephaloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnessed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ignorance. id est: make careful arrangements& ask for further enlightenment. how should we obtain further enlightenment? lii- earth of earth "when one's resting is l

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

vernors of the 30 aethyrs are found in the tables, as shown in figures 7-10. 7. clams angelicae. the 48 enochian calls, or keys. it would be fair to say that these are merely the visible heads of a very intricate system that has not yet been fully explored. within the hermetic order of the golden dawn, the dee papers were heavily modified into a very complete system of magic. this system involved ceremonial ritual as well as skrying (astral projection. it also included a four-handed chess game with divination as a subsystem. the basis for the golden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and a smaller one called the tablet of union, which is associated with the fifth element, spirit. it was related in the paper concourse

ago, i drafted a formula of ritual work with the crystal in accordance with the z2 document of the golden dawn. i have included this for those of you who wish to experiment with it. it is derived from notes on a thesis i did for my mentor jack taylor. i would stress, though, that this was not part of the whare ra course, but part of something taylor especially created for us. this is mainly full ceremonial work, or ritual work taken to its optimum level. it has been included, or should i say adopted, by members of our own thoth-hermes temple, though i feel it may be too long-winded for some. the dee manuscripts insisted that a special ring be worn when doing crystal work and the like (see figure 106. the angelic entity known as michael says of it "after this sort the ring must be. note it

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